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SITED STATES OF 



BUNYAN'S INVITING WORKS 



THE 



JERUSALEM SINNER SAVED i 



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CHRIST A COMPLETE SAVIOUR. 



THE AUTHOR'S LAST SERMON. 




• 1 



BY JOHN BUNYAN, 
it 7 

AUTHOR OF THE PILGRIM'S PROGRESS, AND THE HOLY WAR, 




PHILADELPHIA: 
AMERICAN BAPTIST PUBLICATION SOCIETY, 

118 ARCH STREET. 
185 0, 



Wis* 
tent 



Entered, according to Act of Congress, in the year 1850, by the 

American Baptist Publication Society, 

In the Clerk's Office of the District Court of the United States, 
in and for the Eastern District of Pennsylvania. 



INTRODUCTION. 



In presenting to the public another volume of Bunyan's 
Practical Works, it is thought proper to indicate briefly its 
general design as a whole, and the peculiar characteristics 
of the several treatises here associated together, to aid in 
accomplishing that design. 

The present volume is designed immediately to follow the 
volume of his Awakening Works, just issued from the press 
of our Publication Society; and is therefore made up of 
pieces of an opposite tendency; that is, of such as are ad- 
dressed to awakened sinners, and directly adapted to in- 
vite and encourage them to come to Christ for salvation. 
Within this specific design, however, it will be found that a 
very wide range of cases and characters is embraced by the 
keenly observant, sympathizing and comprehensive mind of 
the Author. Besides the favorite work, " The Jerusalem Sin- 
ner Saved," it includes the two excellent pieces entitled 
"Come and Welcome to Jesus Christ," and "Christ a Com- 
plete Saviour." The Author's Last Sermon, on the New Birth, 
is added, as in its doctrinal connection, a fitting close to this 
volume of Bunyan's Inviting Works. 

Robert Philip, in his "Life and Times of Bunyan," has 
devoted a whole chapter to the first treatise in this volume — 
" The Jerusalem Sinner Saved." It was first issued from 
the press, it seems, early in 1688, six months before the 
Author's death; but this gives us no clue to the time of 
its composition, which must have been years before. Philip 
calls it Bunyan' s favorite sermon, and adds, "I call it his 
favorite, because he says he preached it often, and but sel- 

(iii) 



IV INTRODUCTION. 

dom without success. It is only common-place at first; but 
it soon breathes and burns with all the energy and ingenuity of 
the Author." Here is a brief specimen. Having shown that 
Jerusalem sinners were the greatest of sinners, Bunyan ex- 
claims, " Christ, as he sits on his Throne of Grace, pointeth 
over the heads of thousands, directly to such a man, and says, 
t Come/ Wherefore since He says Come — let the angels 
make a lane, and all men make room, that the Jerusalem 
sinner may come to Christ for mercy !" See the whole of 
this fine passage : pp. 71, 72. 

The second treatise in this volume was published in 1680, 
about eight years earlier than the " Jerusalem Sinner 
Saved," but was probably a later composition. It is longer 
and more elaborate. It enters far more deeply into the 
plan of Divine Grace, and draws a thousand fresh encour- 
agements for the coming sinner, from those deeper and 
less explored fountains that gush up under the cool shadow 
of the Rock of Ages. Robert Philip thus speaks of it. 
"His next book was the well known 'Come and Welcome 
to Jesus Christ/ a work not very easily characterized in a 
few words, although as highly characteristic of himself, per- 
haps, as any thing he ever wrote. He cries both ' Come ' — 
and 'Welcome/ with equal energy and impartiality, to all 
who have any wish to come." Even to the Backslider, Bunyan 
says, " The Text makes no exception against thee. It doth 
not say any 'him,' but a Backslider; but indefinitely open- 
eth wide its golden arms to every coming soul without 
exception. Therefore thou mayest come." Again, "God 
hath prepared a Golden Altar for thee to offer thy prayers 
and tears upon. It is called golden to show its worth. It 
is Christ. This Altar then makes thy Groans, golden groans; 
thy Tears, golden tears ; thy Prayers, goldenpra yers in the 
eye of that God thou comest to." But the following image 
breathes a still sweeter tenderness. " God hath strewed all 
the way from the gate of Hell to the gate of Heaven, with 



INTRODUCTION. V 

flowers out of his own garden. Behold how the Promises, 
Invitations, Calls, lie around thee like lilies. Take heed 
that thou do not tread them under foot, sinner !" 

The third piece in this volume was never published in the 
Author's lifetime. It is numbered 53, in Doe's Catalogue 
of Bunyan's Works. It is eminently suited to follow the 
other two, because it opens a new source of unfailing hope 
to those who come to Christ, and unfolds more distinctly the 
great object and ends to be thus secured — even the full and 
final enjoyment of God for ever. It thus happily blends a 
higher confirmation of faith with the warm and urgent invita- 
tions that have been given before. 

As this treatise is little known among us, the following 
specimen of its spirit may rouse attention. " Since Christ 
is an Intercessor, I infer that believers should not rest at the 
cross for comfort. Justification they should look for there ; 
but being justified by his blood, they should ascend up after 
him to the throne. At the cross you will see him in his 
sorrows and humiliations, in his tears and blood; but follow 
him to where he now is, and then you shall see him in his 
robes, in his priestly robes, and with his golden girdle about 
his breast. Then you shall see him wearing the breastplate 
of judgment, and with all your names written upon his heart. 
Then you shall perceive, that the whole family in heaven 
and earth is named by him, and how he prevaileth with God, 
the Father of mercies for you. Stand still awhile, and listen ! 
Tea, enter with boldness into the holiest ! and see your Jesus, 
as he now appears in the presence of God for you; what 
work he makes against the devil, and sin, and death, and 
hell, for you. Ah, it is brave, following Jesus Christ into the 
holiest ! The vail is rent ! You may see with open face, as 
in a glass, the glory of the Lord." 

The short discourse on the New Birth, which closes the 
volume, will be found appropriate and instructive, notwith- 
standing its brevity. In no other of his works has he pro- 

1* 



Vi INTRODUCTION. 

fessedly handled this topic, though it is one which power- 
fully affected him at a critical period of his life, and led to 
his conversion. His own account of it, in his " Grace Abound- 
ing/' is so extremely interesting, that we give it here. " Poor 
wretch as I was, I was all this while ignorant of Jesus 
Christ, and going about to establish my own righteousness; 
and had perished therein, had not God, in mercy, showed 
me more of my state by nature. But upon a day, the good 
providence of God called me to Bedford, to work on my 
calling ; and in one of the streets of that town, I came where 
there were three or four poor women sitting at a door in the 
sun, talking about the things of God ; and being now willing 
to hear their discourse, I drew near — for I was now a brisk 
talker of myself, in the matter of religion. But I may say 
I heard, but understood not ; for they were far above out of 
my reach. Their talk was about a new birth, the work of 
God in their hearts ; as also how they were convinced of their 
miserable state by nature. They talked how God had visited 
their souls with his love in the Lord Jesus; and with what 
words and promises they had been refreshed, comforted, and 
supported against the temptations of the devil. And me- 
thought they spake as if joy did make them speak/' &c. 

One can scarcely doubt that this very scene was in Bun- 
yan's recollection, when he says in the close of this sermon 
on the New Birth, " If you be the king's children, live like 
the king's children. If you be risen with Christ, set your 
affection on things above, and not on things below. When 
you come together, talk of what your Father has promised 
you. You should all love your Father's will, and be content, 
and pleased with the exercises you meet with in the world. — 
Dost thou see a soul that has the image of God in him? 
Love him, love him ; say, i this man and I must go to heaven 
one day V " Such beautiful sentiments acquire a new force 
from the fact that they were uttered in his Last Sermon. 

"It is" says the .Eclectic Review " a melancholy fact in the 



INTRODUCTION. Vll 

history of human reason that in all its efforts to secure the 
real and permanent good of man, it should neglect those 
very means which are stamped with the authority of Heaven. 
The Bible, in the hands of the Spirit of God, is to be the 
instrument of the world's regeneration. Its claims are para- 
mount, and can never be set aside. But next to it, as we 
know from history, those labors are the most efficient for 
permanent and everlasting good, which breathe most of its 
living spirit. In this noblest of services Bunyan's Pilgrim's 
Progress has been honored to accomplish extensive good. 
In the same career of usefulness his Practical Works are 
worthy to take their place. 

" They contain, with as little human admixture as well 
could be expected, those great principles which alone can 
sustain and adorn the social body. Their general circula- 
tion among all classes of men would tend to arrest that cur- 
rent of infidelity and vice which threatens to sweep society 
away, and to spread over this disordered ruin, the beauty 
and holiness of its pristine condition. But Bunyan's great 
object was something higher and nobler by far. He always 
regarded man as a lost being. And having found, by the 
Spirit of God, that a glorious remedy was provided, and a 
holy immortality opened up to the righteous after death, 
his constant desire was to point lost and desponding wan- 
derers to the peace and comfort of salvation. " 

" His Sermons are the most perfect specimens of pure 
Scriptural preaching of any that we know. Our preaching 
at the present day is marred by over polished eloquence, or 
over labored argument. There is little of pure Scriptural 
preaching; little of free, bold, authoritative proclamation 
of the message of grace. Hence so few conversions under 
the ministry of the word, and hence so low a state of 
spiritual religion among Christians. Our preaching must 
have less of elaborate formality, before we can expect a 
blessing. It must be more intensely, boldly scriptural, 



Vlll INTRODUCTION. 

before we shall see much fruit; and for this Bunyan is one 
of the best models." 

"No single feature," says Alexander Philip, " appears 
more prominent in the Practical Works of Bunyan than the 
one referred to above. A bold uncompromising offer of free 
grace is written as with a sunbeam on every page ; and es- 
pecially in his celebrated sermon of " The Jerusalem Sinner 
Saved." So full and free are his statements, that the way 
is opened up for the most desponding soul to the mercy and 
favor of God. There appears in it the fruit of his own se- 
vere experience in reaching a state of hallowed peace. — In 
" Christ a Complete Saviour," we see him settled down into 
the peace and joy of believing. — In his " Come and Wel- 
come," he opens the door of mercy, and encourages the de- 
sponding soul to enter the ark of eternal salvation.— He 
knew well how to promote the growth of Christian hope — 
how to encourage the pilgrim in his journey from this scene 
of trial to the kingdom of heaven — and how to unfold those 
promises on which the disembodied spirit must rest at the 
dawn of eternity." 

These pieces of a kindred tendency have never been 
combined until now. All the resources of the Author's 
deep and diversified experience, and practical study of the 
Scriptures, are here laid under contribution to show the 
awakened and anxious sinner, the freeness, the jitness, the 
fulness, the efficiency, and the glory of the gospel. Perhaps 
nothing uninspired is equally adapted to relieve the wounded 
conscience, enlighten the perplexed mind, and encourage 
the tempted and desponding heart. Every leaf drops the 
very balm of Gilead. 

J. N. B. 

Philadelphia, August 2, 1850. 



TO THE READER. 



Courteous Reader, 

One reason which moved me to write and print this little 
work was, because though there are many excellent heart- 
affecting discourses in the world that tend to convert the 
sinner, yet I had a desire to try this simple method of mine. 
Wherefore I make bold thus to invite and encourage the 
worst to come to Christ for life. 

I have been vile myself, but have obtained mercy; and 
I would have my companions in sin partake of mercy too; 
and therefore I have written this little book. 

The nation doth swarm with vile ones now, as ever it did 
since it was a nation. My little book in some places can 
scarce go from house to house, but it will find a suitable 
subject to spend itself upon. Now, since Christ Jesus is 
willing to save the vilest, why should they not by name be 
somewhat acquainted with it, and bid come to him under 
that name. 

A great sinner, when converted, seems a booty to Jesus 
Christ; he gets glory by saving such a one. Why then • 
should both Jesus lose his glory, and the sinner lose his soul 
at once, and that for want of an invitation ? 

I have found, through God's grace, good success in 
preaching upon this subject; and perhaps so I may by my 
writing upon it too. I have, as you see, let down this net 
for a draught. The Lord catch some great fishes by it, for 
the magnifying of his truth ! 

For sinners differ. There are some most vile in all men's 

(9) 



10 TO THE READER. 

eyes, and some are so in their own eyes too. But some have 
their paintings to shroud their vileness under; yet they 
are naked and open unto the eyes of him with whom we 
have to do. And for all these, God hath sent a Saviour, 
Jesus; and to all these the door is opened 

Wherefore, prithee, profane man, give this little book the 
reading. Come, pardon and a part in heaven and glory, 
cannot be hurtful to thee. Let not thy lusts and folly 
drive thee beyond the door of mercy, since it is not locked 
nor bolted up against thee. Manasseh was a bad man, 
Magdalen a bad woman; to say nothing of the thief upon 
the cross, or of the murderers of Christ; yet they obtained 
mercy; Christ willingly received them. 

And dost thou think that those, once so bad, now they 
are in heaven, repent them there, because they left their 
sins for Christ when they were in the world ? I cannot be- 
lieve, but that thou thinkest they have verily got the best 
of it. Why, sinner, do thou likewise. Christ at heaven's 
gates, says to thee, Come hither; and the devil, at the 
gates of hell, does call thee to come to him. Sinner, what 
sayest thou? Whither wilt thou go? Don't go into the fire; 
there thou wilt be burned. Do not let Jesus lose his long- 
ing, since it is for thy salvation; but come to him and live. 

One word more, and so I have done. Sinner, here thou 
dost hear of love; prithee, do not provoke it, by turning it 
into wantonness. He that dies for slighting love, sinks 
deepest into hell, and will there be tormented by the remem- 
brance of that evil, more than by the deepest cogitation of 
all his other sins. Take heed, therefore; do not make love 
thy tormentor, sinner. 

Farewell. 



THE 

JERUSALEM SINNER SAYED; 

OR, 

GOOD NEWS FOR THE VILEST OF MEN: 

BEING 

A HELP FOR DESPAIRING SOULS : 

SHOWING, 

THAT JESUS CHRIST WOULD HAVE MERCY, IN THE FIRST 
PLACE, OFFERED TO THE GREATEST SINNERS. 

TO WHICH IS ADDED, 

AN ANSWER TO THOSE GRAND OBJECTIONS 

THAT LIE IN THE WAY OF THEM THAT WOULD BELIEVE ; AND 
FOR THE COMFORT OF THOSE THAT FEAR THEY HAVE 
SINNED AGAINST THE HOLY GHOST. 



Beginning at Jerusalem.— Luke xxiv. 47. 



(9) 



THE 



JERUSALEM SINNER SAVED. 



CHAPTER I. 



THE DOCTRINE OPENED AND PROVED. 

Beginning at Jerusalem.— Luke xxiv. 47. 

The whole verse runs thus : " And that repentance and 
remission of sins should be preached in his name among all 
nations, beginning at Jerusalem/' 

The words were spoken by Christ, after he rose from the 
dead. They are here rehearsed after a historical manner, 
but contain in them a formal commission, with a special 
clause therein. The commission is, as you see, for the 
preaching of the gospel, and is very distinctly inserted in 
the holy record by Matthew and Mark. " Go teach all 
nations," &c. " Go ye into all the world, and preach the 
gospel to every creature." Only this clause is in special 
mentioned by Luke, who saith, that as Christ would have 
the doctrine of repentance and remission of sins preached in 
his name among all nations, so he would have the people- of 
Jerusalem to have the first offer thereof. c Preach it, saith 
Christ, in all the world; but begin at Jerusalem/ 

The apostles then, though they had a commission so large 

(ii) 



12 THE JERUSALEM SINNER SAVED. 

as to give them warrant to go and preach the gospel in all 
the world, yet by this clause were limited as to the begin- 
ning of their ministry: they were to begin this work at 
Jerusalem. " Beginning at Jerusalem. " 

Before I proceed to an observation upon the words, I must 
(but briefly) touch upon two things : namely, 

I. Show you what Jerusalem now was. 

II. Show you what it was to preach the gospel to them. 
I. For the first, Jerusalem is to be considered, either, 

1. With respect to the descent of her people : or, 2. With 
respect of her preference and exaltation: or, 3. With respect 
to her present state, as to her decays. 

1. As to her descent. She was from Abraham, from the 
sons of Jacob, a people that God singled out from the rest 
of the nations to set his love upon them. 

2. As to her preference of exaltation. She was the 
place of God's worship, and that city which had in her the 
special tokens and signs of God's favor and presence, above 
any other people in the world. Hence, the tribes went up 
to Jerusalem to worship. There were God's house, God's 
high-priest, God's sacrifices accepted, and God's eye, and 
God's heart perpetually. Psalm lxxvi. 1. 2; Psalm cxxii. ; 
1 Kings ix. 3. But, 

3. We are to consider Jerusalem also in her decays. For 
as she is so considered, she is the proper object of our text; 
as will be further showed by and by. 

Jerusalem, as I told you, was the place and seat of God's 
worship; but now decayed, degenerated, and apostatized. 
The word, the rule of worship, was rejected of them, and in 
its place they had put and set up their own traditions ; they 
had rejected also the most weighty ordinances, and put in 
the room thereof their own little things. Matt. xv. ; Mark vii. 
Jerusalem was therefore now greatly backslidden, and 
become the place where truth and true religion were much 
defaced. 



DREADFUL PRE-EMINENCE IN BUT. 13 

It was also now become the very sink of sin, and seat of 
hypocrisy, and the gulf where true religion was drowned. 
Here also now reigned presumption, that groundless con- 
fidence in God, which is the bane of souls. Amongst its 
rulers, doctors, and leaders, envy, malice, and blasphemy, 
vented themselves against the power of godliness, in all 
places where it was espied ; as also against the promoters of 
it; yea, their Lord and Maker could not escape them. 

In a word, Jerusalem was now become the shambles, the 
very slaughter-shop of saints. This was the place wherein 
the prophets, Christ, and his people, were most horribly per- 
secuted and murdered. Yea, so hardened at this time was 
this Jerusalem in her sins, that she feared not to commit the 
biggest, and to bind herself by wish under the guilt and 
damning evil of it 5 saying, when she had murdered the Son 
of God, " His blood be on us and on our children. " 

And though Jesus Christ did, both by doctrine, miracles, 
and holiness of life, seek to put a stop to their villanies, yet 
they shut their eyes, stopped their ears, and rested not, till, 
as was hinted before, they had driven him out of the world. 
Yea, that they might, if possible, have extinguished his 
name, and exploded his doctrine out of the world, they, 
against all argument, and in despite of heaven, its mighty 
hand, and undeniable proof of his resurrection, did hire 
soldiers to invent a lie, saying, his disciples stole him away 
from the grave ; on purpose that men might not count him 
the Saviour of the world, nor trust in him for the remission 
of sins. 

They were, saith Paul, contrary to all men : for they did 
not only shut up the door of life against themselves, but for- 
bade that it should be opened to any else. " Forbidding 
us," saith he, " to preach to the Gentiles, that they might 
be saved, to fill up their sins alway." Matt, xxiii. 35; xv. 
7-9; Mark vii. 6-8; Matt, iii. 7-9; John viii. 33-41; 
Matt, xxvii. 18; Mark iii. 30; Luke vii. 31-34; Matt 

2 



14 THE JERUSALEM SINNER SAYED. 

xxiii. 37; Luke xiii. 33, 34; Psalm cvii. 23, 24; Matt- 
xxvii. 25; xxi. 33-39; 1 Thess. ii. 14-16; Acts vii. 51-60. 

This is the city, and these are the people ; this is their 
character, and these are their sins : nor can there be pro- 
duced their parallel in all this world. Nay, what world, 
what people, what nation, for sin and transgression, could, 
or can be compared to Jerusalem? Especially if you join 
to the matter of fact the light they sinned against, and the 
patience which they abused. Infinite was the wickedness 
upon this account which they committed. 

After all their abusings of wise men, and prophets, God 
sent unto them John the Baptist, to reclaim them, and then 
his Son to redeem them; but they would be neither re- 
claimed nor redeemed, but persecuted both to the death. 
Nor did they, as I said, stop here ; the holy apostles they 
afterwards persecuted also to death even so many as they 
could; the rest they drove from them unto the utmost 
corners. 

II. I come now to show you what it was to preach the 
gospel to them. It was, saith Luke, to preach to them 
"repentance and remission of sins' ' in Christ's name; or, as 
Mark has it, to bid them " repent and believe the gospel ;" 
not that repentance is a cause of remission, but a sign of our 
hearty reception thereof. Repentance is therefore here put 
to intimate, that no pretended faith of the gospel is good 
that is not accompanied with it : and this he doth on pur- 
pose, because he would not have them deceive themselves. 
For with what faith can he expect remission of sins in the 
name of Christ, that is not heartily sorry for them ? Or 
how shall a man be able to give to others a satisfactory 
account of his unfeigned subjection to the gospel, that yet 
abides in his impenitence ? 

Wherefore repentance is here joined with faith in the 
way of receiving the gospel. Faith is that without which 
it cannot be received at all; and repentance that without 



EMPHATIC MEANING OF CHRIST. 15 

which it cannot be received unfeignedly. When therefore 
Christ says, he would have repentance and remission of sins 
preached in his name among all nations, it is as much as to 
say, 1 1 will that all men every where be sorry for their sins, 
and accept of mercy at God's hand through me, lest they 
fall under his wrath in the judgment/ For as I had said, 
without repentance, what pretence soever men have of faith, 
they cannot escape the wrath to come. Wherefore Paul 
saith, "God now commands all men every where to repent" 
(in order to salvation), u because he hath appointed a day 
in the which he will judge the world in righteousness, by 
that man whom he hath ordained." 

And now we come to this clause, u Beginning at Jeru- 
salem j w that is, that Christ would have Jerusalem have the 
first offer of the gospel. 

1. This cannot be so commanded, because they had now 
any more right of themselves thereto than had any of the 
nations of the world; for their sins had divested them of all 
self-deservings. 

2. Nor yet, because they stood upon the advance-ground 
over the worst of the sinners of the nations; nay, rather, the 
sinners of the nations had the advance-ground of them : for 
Jerusalem was, long before she had added this iniquity to 
her sin, worse than the very nations that God cast out before 
the children of Israel. 2 Chron. xxxiii. 

3. It must therefore follow, that this clause, ( Begin at 
Jerusalem/ was put into this commission of mere grace and 
compassion, even from the overflowings of the bowels of 
mercy ; for indeed they were the worst, and so in the most 
deplorable condition of any people under the heavens. 

Whatever, therefore, their relation was to Abraham, Isaac, 
or Jacob; however they formerly had been the people 
among whom God had placed his name and worship; they 
were now degenerated from God, more than the nations were 
with their idols, and were become guilty of the highest sins 



16 THE JERUSALEM SINNER SAVED. 

which the people of the world were capable of committing. 
Nay, none can be capable of committing such pardonable 
sins as they committed against their God, when they slew 
his Son, and persecuted his name and word. 

From these words, therefore, thus explained, we gain this 
observation ; which is the doctrine to be unfolded : 

That Jesus Christ would have mercy offered in 
the first place to the greatest sinners. 

That these Jerusalem sinners were the greatest sinners 
that ever were in the world, I think none will deny, that 
believes that Christ was the best man that ever was in the 
world, and also was their Lord God. And that they were 
to have the first offer of his grace, the text is as clear as the 
sun ; for it saith, " Begin at Jerusalem." " Preach," saith 
he, " repentance and remission of sins" to the Jerusalem 
sinners ; to the Jerusalem sinners in the first place. 

One would have thought, since the Jerusalem sinners 
were the worst and greatest sinners, Christ's greatest 
enemies, and those that not only despised his person, doc- 
trine, and miracles, but that a little before had had their 
hands up to the elbows in his heart-blood, that he should 
rather have said, Go into all the world, and preach repent- 
ance and remission of sins among all nations; and after that 
offer the same to Jerusalem ; yea, it had been infinite grace, 
if he had said so. But what grace is this, or what name 
shall we give it, when he commands that this repentance 
and remission of sins, which is designed to be preached in 
all nations, should first be offered to Jerusalem, in the first 
place to the worst of sinners ! 

Nor was this the first time that the grace which was in 
the heart of Christ thus showed itself to the world. For 
while he was yet alive, even while he was yet in Jerusalem, 
and perceived even among these Jerusalem sinners, which 
was the most vile amongst them, he still in his preaching 
d id signify that he had a desire that the worst of these worst 



THE WORST HAVE THE FIRST OFFER. 17 

should in the first place come unto him. The which he 
showeth, where he saith to the better sort of them, " The 
publicans and harlots enter into the kingdom of God before 
you." Also when he compared Jerusalem with the sinners 
of the nations, then he commands that the Jerusalem sinners 
should have the gospel at present confined to them. " Go 
not/' saith he, "into the way of the Gentiles, and into any 
of the cities of the Samaritans enter ye not ; but go rather 
to the lost sheep of the house of Israel;" yea, go rather to 
them, for they are in the most fearful plight. 

These therefore must have the cream of the gospel, namely, 
the first offer thereof in his lifetime : yea, when he departed 
out of the world, he left this as part of his last will with his 
preachers, that they also should offer it first to Jerusalem. 
He had a mind, a careful mind, as it seems, to privilege the 
worst of sinners with the first offer of mercy, and to take 
from among them a people to be the first fruits unto God 
and to the Lamb. 

The 15th of Luke also is famous for this; where the Lord 
Jesus takes more care (as appears there by three parables) 
for the lost sheep, lost groat, and the prodigal son, than for 
the other sheep, the other pence, or for the son that said he 
had never transgressed; yea, he shows that there is joy in 
heaven, among the angels of God, at the repentance of one 
sinner, more than over ninety and nine just persons, which 
need no repentance. Luke xv. 

After this manner therefore the mind of Christ was set on 
the salvation of the biggest sinners in his lifetime. But 
join to all this, this clause, which he carefully put into the 
apostles' commission to preach, when he departed Tience to 
the Father, and then you shall see that his heart was vehe- 
mently set upon it. For these were part of his last words 
with them, Preach my gospel to all nations, but see that you 
begin at Jerusalem. 

Nor did the apostles overlook this clause when their Lord 

2* 



18 THE JERUSALEM SINNER SAVED. 

was gone into heaven. They went first to them of Jeru- 
salem, and preached Christ's gospel to them. They abode 
also there for a season and time, and preached it to no body 
else, for they had regard to the commandment of their Lord. 

And it is to be observed, namely, that the first sermon 
which they preached after the ascension of Christ was 
preached to the very worst of these Jerusalem sinners, even 
to those that were the murderers of Jesus Christ (Acts ii. 23) ; 
for these words are part of the sermon : " Ye took him, and 
by wicked hands have crucified and slain him." Yea, the 
next sermon, and the next, and also the next to that, was 
preached to the self-same murderers, to the end they might 
be saved. Acts iii. 13-16; iv. 10, II; v. 30; vii. 52. 

But we will return to the first sermon that was preached 
to these Jerusalem sinners, by which will be manifest more 
than great grace, if it be duly considered. For after that 
Peter, and the rest of the apostles, had, in their exhortation, 
persuaded these wretches to believe that they had killed the 
Prince of Life ; and after they had duly fallen under the guilt 
of the murder, saying, " Men and brethren, what shall we 
do?" he replies, by a universal tender to them all in general, 
considering them as Christ's killers, that if they were sorry 
for what they had done, and would be baptized for the re- 
mission of their sins in his name, they should receive the gift 
of the Holy Ghost. Acts ii. 37, 38. 

This he said to them all, though he knew that they were 
such sinners. Yea, he said it without the least stick or stop, 
or pause of spirit, as to whether he had best to say so or no. 
Nay, so far off was Peter from making an objection against 
one of them, that by a particular exhortation, he endeavors, 
that not one of them may escape the salvation offered. 
"Repent," saith he, "and be baptized every one of you." 
I shut out never a one of you ; for I am commanded by my 
Lord to deal with you, as it were, one by one, by the word 
of his salvation. But why speaks he so particularly ? Oh ! 



OBJECTIONS ANSWERED. 19 

there were reasons for it. The people with whom the 
apostles were now to deal, as they were murderers of our 
Lord, and to be charged in the general with his blood, so 
they had their various and particular acts of villany in the 
guilt thereof, now lying upon their consciences. And the 
guilt of these their various and particular acts of wickedness, 
could not perhaps be reached to a removal thereof, but by 
this particular application. i Repent every one of you ; be 
baptized every one of you, in his name, for the remission of 
sins, and you shall, every one of you, receive the gift of the 
Holy Ghost/ 

Object. ( But I was one of them that plotted to take away 
his life. May I be saved by him?' 

Peter. Every one of you. 

Object. ' But I was one of them that bare false witness 
against him. Is there grace for rue?' 

Peter. For every one of you. 

Object. ( But I was one of them that cried out, Crucify 
him, crucify him; and desired that Barabbas the murderer 
might live, rather than he. What will become of me, 
think you? 

Peter. I am to preach repentance and remission of sins to 
every one of you, says Peter. 

Object. l But I was one of them that did spit in his face 
when he stood before his accusers. I also was one that 
mocked him, when in anguish he hung bleeding on the tree. 
Is there room for me?' 

Peter. For every one of you, says Peter. 

Object. 'But I was one of them that in his extremity 
said, Give him gall and vinegar to drink. Why may I not 
expect the same when anguish and guilt are upon me V 

Peter. Repent of these your wickednesses, and here is 
remission of sins for every one of you. 

Object. * But I railed on him, I reviled him, I hated him, 

3 



20 THE JERUSALEM SINNER SAVED. 

I rejoiced to see him mocked at by others. Can there be 
hope for me V 

Peter. There is for every one of you. "Bepent and be 
baptized every one of you in the name of Jesus Christ, for 
the remission of sins, and ye shall receive the gift of the 
Holy Ghost." 

Oh! what a blessed "every one of you/' is here! How 
willing was Peter (and the Lord Jesus, by his ministry) to 
catch these murderers with the word of the gospel, that they 
might be made monuments of the grace of God ! How un- 
willing, I say, was he, that any of these should escape the 
hand of mercy! Yea, what an amazing wonder it is to 
think, that above all the world, and above every body in it, 
these should have the first offer of mercy! "Beginning at 
Jerusalem." But was there not something of moment in 
this clause of the commission? -Did not Peter, think you, 
see a great deal in it, that he should thus begin with these 
men, and thus offer, so particularly, this grace to each par- 
ticular man of them ? 

But, as I told you, this is not all. These Jerusalem sin- 
ners must have this offer again and again; every one of 
them must be offered it over and over. Christ would not 
take their first rejection for a denial, nor their second re- 
pulse for a denial; but he will have grace offered once, and 
twice, and thrice, to these Jerusalem sinners. Is this not 
amazing grace ! Christ will not be put off. These are the 
sinners that are sinners indeed. They are sinners of the 
biggest sort; consequently, such as Christ can, if they con- 
vert and be saved, best serve his ends and designs upon. 
Of which more anon. 

But what a pitch of grace is this ! Christ is minded to 
amaze the world, and to show, that he acteth not like the 
children of men. This is that which he said of old. " I 
will not execute the fierceness of my wrath; I will not re- 
turn to destroy Ephraim ; for I am God and not man." This 



GRACE URGED AGAIN AND AGAIN. 21 

is not the manner of men. Men are shorter-winded. Men 
are soon moved to take vengeance, and to right themselves 
in a way of wrath and indignation. But God is full of grace, 
full of patience, ready to forgive, and one that delights in 
mercy. All this is seen in our text. The greatest sinners 
must first be offered mercy; they must, I say, have the 
cream of the gospel offered unto them. 

But we will a little proceed. In the third chapter, we 
find, that they who escaped converting by the first sermon, 
are called upon again, to accept of grace and forgiveness, for 
their murder committed upon the Son of God. 'You have 
killed him; yea, "you have denied, the holy One and the 
just, and desired a murderer to be granted unto you; and 
killed the Prince of Life." Mark, he falls again upon the 
very men that actually were, as you have it in the chapters 
following, his very betrayers and murderers, (Acts iii. 14, 
15) ; as being loath that they should escape the mercy of 
forgiveness; and exhorts them again to repent, that their 
sins might "be blotted out." Verses 19, 20. 

Again, in the fourth chapter, he charges them afresh with 
this murder, (verse 10) ; but withal tells them, salvation is 
in no other. Then, like a heavenly decoy, he puts himself 
also among them, to draw them the better under the net of 
the gospel; saying, "There is none other name under hea- 
ven given among men, whereby we must be saved." Ver. 12. 

In the fifth chapter you find them railing at him, because 
he continued preaching among them salvation in the name 
of Jesus. But he tells them, that that very Jesus whom 
they had slain and hanged on a tree, him God had raised 
up, and exalted to be a Prince and a Saviour, to give re- 
pentance to Israel, and forgiveness of sins. Ver. 29-31. Still 
insinuating, that though they had killed him, and to this 
day rejected him, yet his business was to bestow upon them 
repentance and forgiveness of sins. 

It is true, after they began to kill again, and when 



2*2 THE JERUSALEM SINNER SAVED. 

nothing but killing would serve their turn, then they that 
were scattered abroad went every where preaching the word. 
Yet even some of them so hankered after the conversion of 
the Jews, that they preached the gospel only to them. Also 
the apostles still made their abode with Jerusalem sinners. 

Neither did Paul and Barnabas, who were the ministers 
of God to the Gentiles, but offer the gospel, in the first 
place, to those of them that for their wickedness were scat- 
tered like vagabonds among the nations. Yea, and when 
they rendered rebellion and blasphemy for their service and 
love, they replied, l It was necessary that the word of God 
should first have been spoken to you/ 

Nor was this their preaching unsuccessful among these 
people. But the Lord Jesus so wrought with the word thus 
spoken, that thousands of them came flocking to him for 
mercy. Three thousand of them closed with him at the 
first; and afterwards two thousand more; for now they were 
in number about five thousand; whereas, before sermons 
were preached to these murderers, the number of the disci- 
ples was not above "a hundred and twenty." 

Also among these people that thus flocked to him for 
mercy, there was " a great company of the priests." Now 
the priests were they that were the greatest of these biggest 
sinners; they were the ringleaders, they were the inventors 
and ringleaders in the mischief. It was they that set the 
people against the Lord Jesus and that were the cause why 
the uproar increased, until Pilate had given sentence upon 
him. "The chief priests and elders," says the text, " per- 
suaded (the people) the multitude," that they should ask 
Barabbas, and destroy Jesus. And yet, behold the priests, 
yea, "a great company of the priests," became obedient to 
the faith ! 

Oh, the greatness of the grace of Christ, that he should be 
thus in love with the souls of Jerusalem sinners ! that he 
should be thus delighted with the salvation of the Jerusa- 



ATTRACTIVE POWER OF THIS DOCTRINE. 23 

lem sinners ! that lie should not only will that his gospel 
should be offered them, but that it should be offered unto 
them first, and before other sinners were admitted to a hear- 
ing of it! " Beginning at Jerusalem." 

Were this doctrine well believed, where would there be a 
place for a doubt, or a fear of the damnation of the soul, if 
the sinner be penitent; how bad a life soever he has lived, 
how many soever in number are his sins ? 

But this grace is hid from the eyes of men. The devil 
hides it from them. For he knows it is alluring; he knows 
it has an attracting virtue in it: for this it is that above all 
arguments can draw the soul to God. 

I cannot help it, but must let drop another word. The 
first church, the Jerusalem church, from whence the gospel 
was to be sent into all the world, was a church made up of 
Jerusalem sinners ! These great sinners were here the most 
shining monuments of the exceeding grace of God. 



CHAPTER II. 



REASONS WHY IT IS SO. 



Thus you see I have proved the doctrine ; and that not 
only by showing you that this was the practice of the Lord 
Jesus Christ in his lifetime, but his last will when he went 
up to G-od; saying, Begin to preach at Jerusalem. 

Yes, it is yet further manifested, in that when his minis- 
ters first began to preach there, he joined his power to the 
word, to the converting of thousands of his betrayers and 
murderers, and also many of the ringleading priests to the 
faith. 

I shall now proceed, and shall show you the reasons of 
the thing; and then make some application of the whole. 

The doctrine, you know, is this : Jesus Christ would 

HAYE MERCY OFFERED, IN THE FIRST PLACE, TO THE 
GREATEST SINNERS, TO THE JERUSALEM SINNERS. " Preach 

repentance, and remission of sins, in my name, among all 
nations; beginning at Jerusalem." 

The reasons for this course are : 

First, Because the greatest sinners have most need thereof. 
He that has most need, reason says, should be helped first. 
I mean, when a helping hand is oifered ; and now it is : for 
the gospel of the grace of God is sent to help the world. 
Acts xvi. 9. But the greatest sinner has most need. There- 
fore, in reason, when mercy is sent down from heaven to 
men, the worst of men should have the first offer of it. 
" Beginning at Jerusalem." This is the reason which the 
Lord Christ himself renders, why in his lifetime he left the 
best, and turned him to the worst; why he sat so loose from 
the righteous, and stuck so close to the wicked. "The 
(24)' 



THE WORST HAVE GREATEST NEED. 25 

whole/' saith he, "have no need of the physician, but the 
sick. I came not to call the righteous, but sinners to re- 
pentance/' 

Above, you read that the scribes and pharisees said to 
his disciples, "How is it that he eateth and drinketli with 
publicans and sinners V? Alas ! they did not know the rea- 
son : but the Lord renders them one, and such a one as is 
both natural and cogent, saying, These have need; most 
need Their great necessity requires that I should be most 
friendly, and show my grace first to them. 

Not that the others were sinless, and so had no need of a 
Saviour; but the publicans, and their companions were the 
biggest sinners. They were, as to view at least, worse than 
the scribes; and therefore in reason should be helped first, 
because they had most need of a Saviour. 

Men that are at the point to die have more need of the 
physician, than they that are but now and then troubled 
with a heart-fainting qualm. The publicans and sinners 
were, as it were, in the mouth of death ; death was swallow- 
ing them down : and therefore the Lord Jesus receives them 
first, offers them mercy first. "The whole have no need of 
the physician, but the sick. I came not to call the right- 
eous, but sinners to repentance/' The sick, as I said, is the 
biggest sinner, whether he sees his disease or not. He is 
stained from head to foot, from heart to life and conversa- 
tion. This man, in every man's judgment, has the most 
need of mercy. There is nothing attends him from bed to 
board and from board to bed again, but the visible charac- 
ters, and obvious symptoms of eternal damnation. This 
therefore is the man that has need, most need; and there- 
fore in reason should be helped in the first place. Thus it 
was with the people concerned in the text, they were the 
worst of sinners, Jerusalem sinners, sinners of the biggest 
size; and therefore such as had the greatest need; where- 
fore they must have mercy offered to them, before it be 

3 



26 THE JERUSALEM SINNER SAVED. 

offered any where else in the world. " Begin at Jerusalem/' 
offer mercy first to a Jerusalem sinner. This man has most 
need; he is farthest from God, nearest to hell, and so one 
that has most need. This man's sins are in number the 
most, in cry the loudest, in weight the heaviest, and conse- 
quently will sink him soonest: wherefore he has most need 
of mercy. This man is shut up in Satan's hand; fastest 
bound in the cords of his sins; one that justice is whetting 
his sword to cut off; and therefore has most need, not only 
of mercy, but that it should be extended to him in the first 
place. 

But a little further to show you the true nature of this 
reason, namely, why Jesus Christ would have mercy offered, 
in the first place to the greatest sinners. Consider that 
Mercy ariseth from the bowels of compassion, from pity, and 
from a feeling of the condition of those in misery. " In his 
love, and in his pity, he saved them." And again, " The 
Lord is very pitiful, and of tender mercy." 

Now, where pity and compassion are, there is yearning of 
the bowels; and where there is that, there is a readiness to 
help. And, I say again, the more deplorable and dreadful 
the condition is, the more directly do pity and compassion 
turn themselves to such, and offer help and deliverance. 
All this flows from our first scripture proof, 1 1 came to call 
them that have need; to call them first; while the rest look 
on and murmur.' 

"How shall I give thee up Ephraim?" Ephraim was a 
revolter from Glod, one that had given himself up to devil- 
ism: a company of men, the ten tribes, that worshipped 
devils, while Judah kept with his God. "But how shall I 
give thee up, Ephraim? How shall I deliver thee, Israel? 
How shall I make thee as Admah ? How shall I set thee 
as Zeboiin ? (And yet thou art worse than they: nor has 
Sodom committed half thy sins). My heart is turned within 
me, and my repentings are kindled together." 



INSTANCES OF GREAT GRACE. 27 

But where do you find that ever the Lord did thus ten- 
derly feel for, and long after any self-righteous man ? No, 
no; they are publicans and harlots, idolaters and Jerusalem 
sinners, for whom his bowels thus yearn and kindle within 
him : for, alas ! poor worms, they have most need of mercy. 

Had not the good Samaritan more compassion for that man 
that fell among thieves (though that fall was occasioned by 
his going from the place where they worshipped Grod, to 
Jericho, the cursed city) than we read he had for any other 
besides ? His wine was for him, his oil was for him, his 
beast was for him ; his penny, his care, and his swathing 
bands for him ; for alas ! poor wretch, he had most need. 
Luke x. 30-35. 

Zaccheus the publican, the chief of the publicans, one that 
had made himself the richer by wronging others ; see how 
the Lord at that time singled him out from all the rest of 
his brother publicans, and that in the face of many Pharisees, 
and proclaimed in the audience of them all, that that day 
salvation was come to his house. Luke xix. 1-9. 

The woman also that had been bound down by Satan for 
eighteen years together, his compassions putting him upon 
it, he loosed ; though those that stood by snarled at him for 
so doing. Luke xiii. 11-13. 

And why the woman of Sarepta, and why Naaman the 
Syrian, rather than widows and lepers in Israel, but because 
their conditions were more deplorable ; for that they were 
most forlorn, and farthest from help. Luke iv. 25, 27. 

But I say, why all these, thus named ? Why have we 
not a catalogue of some holy men that were so in their own 
eyes, and in the judgment of the world ? Alas ! if at any 
time any of them are mentioned, how seemingly coldly doth 
the record of scripture present them to us ? Nicodemus, a 
mighty professor, and Simon the pharisee, with his fifty 
pence ; and their great ignorance of the methods of grace 
we have now and then touched upon. 



28 THE JERUSALEM SINNER SAVED. 

Mercy seems to be out of its proper channel, when it deals 
with self-righteous men ; but then it runs with a full stream 
when it extends itself to the greatest sinners. As God's 
mercy is not regulated by man's goodness, nor obtained by 
man's worthiness ; so it is not much set out by saving any 
such. But more of this anon. 

And here let me * ask my reader a question. Suppose that 
as thou art walking by some pond side, thou shouldst spy in 
it four or five children all in danger of drowning, and one in 
more danger than all the rest, judge which has most need to 
be helped out first ? I know thou wilt say, he that is near- 
est drowning. Why, this is the case. The greater sinner, 
the nearer drowning ; therefore the greater sinner the more 
need of mercy; yea, of help by mercy in the first place! 
And to this our text agrees, when it saith, " Beginning at 
Jerusalem/' Let the Jerusalem sinner, says Christ, have 
the first offer, the first invitation, the first tender of my grace 
and mercy, for he is the greatest sinner, and so has most 
need thereof. 

Secondly, Christ Jesus would have mercy offered in the 
first place to the greatest sinners, because when any of 
them, receive it, it redounds most to the fame of his name. 

Christ Jesus, as you may perceive, has put himself under 
the term of a physician, a doctor for curing diseases : and 
you know that applause and fame, are things that physicians 
much desire. These things help them to patients, and these 
things also will help their patients to commit themselves 
to their skill for cure, with the more confidence and repose 
of spirit. And the best way for a doctor or physician to get 
himself a name, is, in the first place, to take in hand, and 
cure some such as all others have given up for lost and dead. 
Physicians get neither name nor fame by pricking wheals, 
or picking out thistles, or by laying plasters to the scratch 
of a pin ; every old woman can do this. But if they would 
have a name and a fame, if they will have it quickly, they 



THE GLORY OF CHRIST. 29 

must, as I said, do some great and desperate cures. Let 
them fetch one to life that was dead ; let them recover one 
to his wits that was mad ; let them make one that was born 
blind to see; or let them give ripe wits to a fool; these are 
notable cures, and he that can do thus, and if he doth thus 
first, he shall have the name and fame he desires ; he may 
lie a-bed till noon. 

Why, thus Christ Jesus forgiveth sins for a glorious name, 
and so begets of himself a good report in the hearts of the 
children of men. And therefore in reason he must be 
willing, as also he did command, that his mercy should be 
offered first to the greatest sinners. i I will forgive their 
sins, iniquities, and transgressions/ says he, 'and it shall 
be to me for a name of joy, and a praise and an honor, be- 
fore all the nations of the earth/ 

And hence it is, that at his first appearing he took upon 
him to do such mighty works : he got a fame thereby, he 
got a name thereby. Matt. iv. 23, 24. 

When Christ had cast the legion of devils out of the man 
of whom you read (Mark v.) ; he bid him go home to his 
friends, and tell it. "Go home/' saith he, "to thy friends, 
and tell them how great things the Lord has done for thee, 
and has had compassion on thee." Christ Jesus seeks a 
name, and desireth a fame in the world ; and therefore, or 
the better to obtain that, he commands that mercy should 
first be proffered to the biggest sinners, because, by the 
saving of one of them he makes all men marvel. And it is 
said of the man last mentioned, whom Christ cured towards 
the beginning of his ministry, "And he departed, and began 
to publish in Decapolis, how great things Jesus had done 
for him; and all men did marvel." 

When John told Christ, that they saw one casting out 
devils in his name, and they forbade him, because he fol- 
lowed not with them, what is the answer of Christ? "Forbid 
him not : for there is no man who can do a miracle in my 

3* 



30 THE JERUSALEM SINNER SAVED. 

name, that can lightly speak evil of me." No ; they will 
rather cause his praise to be heard, and his name to be mag- 
nified, and so put glory on the head of Christ. 

But we will follow a little our metaphor. Christ, as I said, 
has put himself under the term of a physician ; consequently 
he desireth that his fame, as to the salvation of sinners, may 
spread abroad, and that the world may see what he can do. 
And to this end, he has not only commanded, that the great- 
est sinners should have the first offer of his mercy, but has 
as physicians do, put out his bills, and published his doings, 
that things may be read and talked of. Yea, he has more- 
over, in these his blessed bills, (the holy scriptures, I mean) 
inserted the very names of persons, the places of their abode, 
and the great cures that by the means of his salvation he 
has wrought upon them to this very end. Here is, 'Item, 
such a one, by my grace and redeeming blood, was made a 
monument of everlasting life ; and such a one, by my per- 
fect obedience, became an heir of glory/ And then he pro- 
duceth their names. 'Item, I saved Lot from the guilt and 
damnation that he had procured to himself by his incest. 
Item, I saved David from the vengeance that belonged to 
him for committing adultery and murder/ Here are also 
Solomon, Manasseh, Peter, Magdalen and many others, 
made mention of in this book. Yea, here are their names, 
their sins, and their salvations recorded together, that you 
may read and know what a Saviour he is, and do him honor 
in the world. For why are these things thus recorded, but 
to show to sinners what he can do, to the praise and glory 
of his grace ? 

And it is observable, as I said before, we have but very 
little of the salvation of little sinners mentioned in God's 
book; because that would not have answered the design, 
namely, to bring glory and fame to the name of the Son of 
God. 

What should be the reason, think you, why Christ should 



THE RICHES OF GRACE GLORIFIED. 31 

so easily take a denial of the great ones, that were the 
grandeur of the world; and struggle so hard for hedge- 
creepers and highway-men (as that parable in Luke xiv. 
seems to import he doth), but to show forth the riches of 
the glory of his grace to his praise ? This I say, is one 
reason to be sure. They that had their grounds, their yokes 
of oxen, and their marriage-joys, were invited to come; but 
they made their excuse, and that served the turn. But 
when he comes to deal with the worst, he saith to his ser- 
vants, Go ye out and bring them in hither. " Go out quickly, 
and bring in hither the poor, the maimed, the halt, and the 
blind. " And they did so. And he said again, " Go out 
into the highways and hedges, and compel them to come in, 
that my house may be filled." These poor, lame, maimed, 
blind, hedge-creepers and highway-men, must come in, must 
be, as it were forced in. These, if saved, will make his 
merits shine. 

"When Christ was crucified, and hanged up between the 
earth and heavens, there were two thieves crucified with 
him ; and behold, he lays hold of one of them, and will have 
him away with him to glory. Was not this a strange act, 
and a display of unthought of grace ? Were there none 
but thieves there, or were the rest of that company out of his 
reach ? Could he not, think you, have stooped from the 
cross to the ground, and have laid hold on some honester 
man if he would ? Yes, doubtless. Oh ! but then he would 
not have displayed his grace, nor so have pursued his own 
designs, namely, to get to himself a praise and a name : but 
now he has done it to purpose. For who that shall read 
this story, but must confess, that the Son of God is full of 
grace ; for a proof of the riches thereof he left behind him, 
when upon the cross he took the thief away with him to 
glory. Nor can this one act of his be buried. It will be 
talked of to the end of the world to his praise. " Men shall 
speak of the might of thy terrible acts, and will declare thy 



32 THE JERUSALEM SINNER SAVED. 

greatness ; they shall abundantly utter the memory of thy 
great goodness and shall sing of thy righteousness. They 
shall speak of the glory of thy kingdom, and talk of thy 
power; to make known to the sons of men his mighty acts, 
and the glorious majesty of his kingdom/ 7 

When the word of God came among the conjurers and 
soothsayers, that you read of (Acts xix.), and had prevailed 
with some of them to accept of the grace of Christ, the Holy 
Ghost records it with a boast, because it would redound to 
his praise ; saying, " And many of them that used curious 
arts, brought their books together, and burned them before 
all men : and they counted the price of them, and found it 
fifty thousand pieces of silver. So mightily grew the word 
of God, and prevailed. " It wrenched out of the clutches of 
Satan some of those of whom he thought himself most sure. 
" So mightily grew the word of God." It grew mightily. 
It encroached upon the kingdom of the devil. It pursued 
him, and took the prey ; it forced him to let go his hold : it 
brought away captive, as prisoners taken by force of arms, 
some of the most valiant of his army. It fetched back 
from the confines of hell, as it were, some of those that 
were his most trusty, and that had been at an agreement 
with hell; it made them come and confess their deeds, 
and burn their books before all men. " So mightily grew 
the word of God, and prevailed." 

Thus, therefore, you see why Christ will have mercy 
offered in the first place to the greatest sinners; they have 
most need thereof; and this is the most ready way to* extol 
his name that rideth upon the heavens to our help. But, 

Thirdly, Christ Jesus would have mercy offered in the 
first place to the greatest sinners, because by their forgiveness 
and salvation, others (hearing of it) will be encouraged the 
more to come to him for life. 

For the physician, by curing the most desperate at the 
first, doth not only get himself a name, but begets encou- 



TO EXCITE AND ENCOURAGE OTHERS. 33 

ragemcnt in the minds of other diseased folks to come to 
him for help. Hence you read of our Lord, that after, 
through his tender mercy, he had cured many of great dis- 
ease, his fame was spread abroad. "They brought unto 
him all sick people that were taken with divers diseases and 
torments, and those which were possessed with devils, and 
those which were lunatic, and those that had the palsy; and 
he healed them. And there followed him great multitudes 
of people from Galilee, and Decapolis, and Jerusalem, and 
Judea, and from beyond Jordan. " See here, he first by 
working gets himself a fame, a name, and renown, and now 
men take encouragement, and bring from all quarters their 
diseased to him, being helped, by what they had heard, to 
believe their diseased should be healed. 

Now, as he did with those outward cures, so he does in 
the proffers of his grace and mercy : he proffers them in the 
first place to the greatest sinners, that others may take heart 
to come to him to be saved. I will give you a scripture or 
two. I mean to show you that Christ, by commanding that 
his mercy should in the first place be offered to the greatest 
of sinners, has a design thereby to encourage and excite 
others to come also to him for mercy. 

" God, who is rich in mercy," says Paul, u for his great 
love wherewith he loved us, even when we were dead in 
sins, hath quickened us together with Christ, (by grace ye 
are saved); and hath raised us up together, and made us 
sit together in heavenly places in Christ Jesus. " But why 
did he do all this? "That in the ages to come, he might 
show the exceeding riches of his grace in his kindness to- 
wards us, through Christ Jesus." 

See, here is a design God gives out his mercy to Ephesus 
of design, even to show to the ages to come the exceeding 
riches of his grace, in his kindness to them through Christ 
Jesus. And why to show by these the exceeding riches of 
his grace to the ages to come, through Christ Jesus, but to 



34 THE JERUSALEM SINNER SAVED. 

allure theni, and their children also, to come to him, and to 
partake of the same grace through Christ Jesus ? 

But what was Paul, and what were the Ephesian sinners? 
Of Paul we will speak anon. These Ephesian sinners, 
were men dead in sins, men that walked according to the 
dictates and motions of the devil; worshippers of Diana, 
that effeminate goddess; men far off from God, aliens and 
strangers to all good things ; such as were far off from hope, 
as I said, and consequently in a most deplorable condition. 
As the Jerusalem sinners were of the highest sort among 
the Jews, so these Ephesian sinners were of the highest sort 
among the Gentiles. Eph. ii. 1-3, 11, 12; Acts xix. 35. 

Wherefore as by the Jerusalem sinners, in saving them 
first, he had a design to provoke others to come to him for 
mercy, so the same design is here set on foot again, in his 
calling and converting the Ephesian sinners. "That in ages 
to come he might show the exceeding riches of his grace," 
says he, "in his kindness towards us through Christ Jesus." 
There is yet one hint behind. It is said that God saved 
them for his love; that is, as I think, for the setting forth, 
for the commendations of his love, for the advance of his 
love, in the hearts and minds of them that should come 
after. As if he would say, God has had mercy upon, and 
been gracious to you, that he might show to others, for their 
encouragement, that they have ground to come to him to be 
saved. 

"When God saves one great sinner, it is to encourage ano- 
ther great sinner to come to him for mercy. He saved the 
thief, to encourage thieves to come to him for mercy; he 
saved Magdalen, to encourage other Magdalens to come to 
him for mercy; he saved Saul, to encourage Sauls to come 
to him for mercy. And this Paul himself doth say, "For 
this cause, I obtained mercy, that in me first Jesus 
Christ might show forth all long-suffering, for a pattern to 
them which should hereafter believe on him to life cverlast- 



ONE DESIGN TO ENCOURAGE OTHERS. 35 

ing." How plain are the words ! 'Christ, in saving me, has 
given to the world a pattern of his grace, that they might 
see and believe, and come and be saved; that they that are 
to be born hereafter might believe on Jesus Christ to life 
everlasting. 

But what was Paul ? Why, he tells you himself. i I am, 
says he, "the chief of sinners." I was, indeed, "a blas- 
phemer, a persecutor, an injurious person;" but I obtained 
mercy/ i Ay, that is well for you, Paul ; but what advan- 
tage have we thereby V Oh, very much, saith he; for, "for 
this cause I obtained mercy, that in me first, Jesus Christ 
might show all long-suffering for a pattern to them which 
shall believe on him to life everlasting." 

Thus, therefore, you see that this third reason is of 
strength, namely, that Jesus Christ would have mercy 
offered in the first place to the greatest sinners, because, by 
their forgiveness and salvation, others, hearing of it, will be 
encouraged the more to come to him for mercy. 

It may well therefore be said to God, Thou delightest in 
mercy, and mercy pleases thee. 

But who believes that this was God's design in showing 
mercy of old — namely, that we that come after might take 
courage to come to him for mercy; or that Jesus Christ 
would have mercy offered in the first place to the greatest 
sinners, to stir up others to come to him for life ? This is 
not the manner of men, God ! 

But David saw this betimes. Therefore he makes this 
one argument with God, that he would blot out his trans- 
gressions, that he would forgive his adultery, his murder, and 
horrible hypocrisy. Do it, Lord, saith he, do it; restore 
to me the joy of thy salvation, and "then will I teach trans- 
gressors thy ways, and sinners shall be converted unto thee." 
He knew that the conversion of sinners would be a work 
highly pleasing to God, as being that which he had designed 
before he made mountain or hill. Wherefore he comes, and 



36 THE JERUSALEM SINNER SAVED. 

pleads thus, i Save me, Lord. If thou wilt but save me, I 
will fall in with thy design; I will help to bring what sin- 
ners to thee I can. And, Lord, I am willing to be made 
a preacher myself, because I have been a horrible sinner : 
wherefore, if thou shalt forgive my great transgressions, I 
shall be a fit man to tell of thy wondrous grace to others. 
Yea, Lord, I dare promise, that if thou wilt have mercy 
upon me, it shall tend to the glory of thy grace, and also to 
the increase of thy kingdom; for I will tell it, and sinners 
will hear of it. And there is nothing so suiteth with the 
hearing sinner as mercy, and to be informed that God is 
willing to bestow it upon him. "I will teach transgressors 
thy ways, and sinners shall be converted unto thee." 

Nor will Christ Jesus miss of his design in proffering 
mercy in the first place to the greatest sinners. You know 
what work the Lord, by laying hold of the woman of 
Samaria, made among the people there. They knew that 
she was a town sinner, an adulteress, yea, one that after the 
most audacious manner lived in uncleanness with a man that 
was not her husband. But when she, from a turn upon her 
heart, went into the city, and said to her neighbors, 
" Come," how they came ! how they flocked out of the 
city to Jesus Christ ! u Then they went out of the city, 
and came to him." u And many of the Samaritans (people 
perhaps as bad as herself) believed on him, for the saying 
of the woman, which testified, saying, He told me all that 
ever I did." That word, " He told me all that ever I did," 
was a great argument with them ; for by that they gathered, 
that though he knew her to be vile, yet he did not despise 
her, nor refuse to show how willing he was to communicate 
his grace unto her; and this fetched over, first her, and then 
them. 

This woman, as I said, was a Samaritan sinner, a sinner 
of the worst complexion (for the Jews abhorred to have 
aught to do with them, vcr. 9) ; wherefore none more fit 



THE SAMARITAN WOMAN. 37 

than she to be made one of the decoys of heaven, to bring 
others of these Samaritan wild-fowls under the net of the 
grace of Christ. And she did the work to purpose. Many, 
and many more of the Samaritans believed on him. Ver. 
40—42. The heart of man though set on sin, will, when it 
comes once to a persuasion that God is willing to have mercy 
upon us, incline to come to Jesus Christ for life. Witness 
those turn-aways from God that you also read of in Jere- 
miah ) for after they had heard three or four times over, 
that God had mercy for backsliders, they broke out, and 
said, " Behold, we come unto thee, for thou art the Lord 
our God." Or as those in Hosea did, " For in thee the 
fatherless find mercy." 

Mercy, in the revelation thereof, is the only antidote 
against sin. It is of a thawing nature; it will loose the 
heart that is frozen up in sin; yea, it will make the un- 
willing willing to come to Jesus Christ for life. 

Wherefore, do you think, was it that Jesus Christ told 
the adulterous woman, and that before so many sinners, that 
he had not condemned her, but to allure her, with them 
there present, to hope to find favor at his hands ? (As he 
also saith in another place, " I came not to judge, but to 
save the world.") For might they not thence most ration- 
ally conclude, that if Jesus Christ had rather save than damn 
a harlol, there was encouragement for them to come to him 
for mercy. 

I heard once a story from a soldier, who with his company 
had laid siege against a fort, that so long as the besieged 
were persuaded their foes would show them no favor, they 
fought like madmen ; but when they saw one of their fel- 
lows taken, and received to favor, they all came tumbling 
down from their fortress, and delivered themselves into their 
enemies' hands. 

I am persuaded, did men believe that there is that grace, 
that willingness in the heart of Christ to save sinners, which 

4 



38 THE JERUSALEM SINNER SAVED. 

the word imports there is, they would come tumbling into 
his arms : but Satan has blinded their minds, that they 
cannot see this thing. Howbeit, the Lord Jesus, as I said, 
that others might take heart and come to him, has given 
out a commandment, that mercy should in the first place be 
offered to the greatest sinners. " Begin," saith he, li at 
Jerusalem." And thus I end the third reason. 

Fourthly, Jesus Christ would have mercy offered in the 
first place to the greatest sinners, because that is the way, if 
they receive it, most to weaken the kingdom of Satan, and to 
keep it lowest in every age of the world. The greatest sinners 
are Satan's colonels and captains, the leaders of his people, 
and they that most stoutly make head against the Son of 
God. Wherefore let these first be conquered, and his king- 
dom will be weak. # 

When Ishbosheth had lost his Abner, his kingdom was 
made weak : nor did he sit but tottering then upon his 
throne. 2 Sam. iii. So when Satan loseth his strong men, 
them that are mighty to work iniquity, and dexterous to 
manage others in the same, then is his kingdom weak. 
Therefore, I say, Christ doth offer mercy in the first place to 
such, the more to weaken his kingdom. Christ Jesus was 
glad to see Satan fall like lightning from heaven, that is, 
suddenly or headlong ; and it was, surely, by casting him 
out of strong possessions, and by recovering some notorious 
sinners out of his clutches. Luke x. 17-19. 

Samson, when he would pull down the Philistines' tem- 
ple, took hold of the two main pillars of it, and breaking 
them, down came the house. Christ came to destroy the 
works of the devil; and to destroy by converting grace, as 
well as by redeeming blood. Now sin swarms, and lieth 
by legions, and whole armies, in the souls of the greatest 
sinners, as in garrisons. Wherefore the way, the most direct 
way to destroy it, is first to deal with such sinners by the 
word of his gospel, and by the merits of his passion. 



THE WAY TO WEAKEN SATAN'S KINGDOM. 39 

For example, though I shall give you but a homely one. 
Suppose a family to be troubled with vermin, and one or two 
of the family to be in chief the breeders; the way, the 
quickest way, to clear that family, or at least to weaken the 
swarming of those vermin, is, in the first place, to sweeten 
the skin, head, and clothes of the chief breeders ; and then, 
though all the family should be apt to breed them, the num- 
ber of them, and so the greatness of that plague there, will 
be the more impaired. 

Why, there are some people that are in chief the devil's 
sin-breeders in the towns and places where they live. The 
place, town, or family where they live, must needs be hor- 
ribly verminous, and as it were, eaten up with vermin. So, let 
the Lord Jesus in the first place, cleanse these great breed- 
ers, and there will be given a nip to those swarms of sins 
that used to be committed in such places throughout the 
town, house, or family, where such sin-breeding persons 
used to be. 

I speak by experience. I was one of these verminous 
ones, one of these great sin-breeders. I infected all the 
youth of the town where I was born, with all manner of 
youthful vanities. The neighbors counted me so ; my prac- 
tice proved me so. Wherefore Christ Jesus took me first, 
and taking me first, the contagion was much allayed all the 
town over. When God made me sigh, they would hearken, 
and inquiringly say, What is the matter with John ? They 
also gave their various opinions of me : but, as I said, sin 
cooled, and failed, as to its full career. When I went out 
to seek the bread of life, some of them would follow, and 
the rest be put into a muse at home. Yea, almost the 
town, at first, at times would go out to hear at the place 
where I found good ; yea, young and old for a while had 
some reformation on them; also some of them, perceiving 
that God had mercy upon me, came crying to him for 
mercy too. 



40 THE JERUSALEM SINNER SAVED. 

But what need I give you an instance of poor me. I will 
come to Manasseh the king. So long as he was a ringlead- 
ing sinner, the great idolater, and chief for devilism, the 
whole land flowed with wickedness. For he "made them 
to sin/' and do worse than the heathen that dwelt round 
about them, or that were cast out from before them. But 
when God converted him, the whole land was reformed. 
Down went the groves, the idols, and altars of Baal, and up 
went true religion in much of the power and purity of it. 
2 Chron. xxxiii. You will say, The king reformed by 
power. I answer, doubtless, and by example too. For peo- 
ple observe their leaders; as their fathers did, so did they. 

This, therefore, is another reason why Jesus would have 
mercy offered in the first place to the greatest sinners; be- 
cause that is the best way, if they receive it, most to weaken 
the kingdom of Satan, and to keep it poor and low. 

And do you not think now, that if Q-od would but take 
hold of the hearts of some of the most notorious in your 
town, in your family, or country, that this thing would be 
verified before your faces? It would, it would! to the joy 
of you that are godly, to the making of hell to sigh, to the 
great suppression of sin, the glory of Christ, and the joy of 
the angels of God. And ministers should therefore, that 
this work might go on, take advantage to persuade the 
greatest sinner to come to Christ, according to my text ; and 
their commissions. " Beginning at Jerusalem." 



CHAPTEK III. 



REASONS CONTINUED. 



Fifthly, Jesus Christ would have mercy offered, in the 
first place, to the greatest sinners; because such, when con- 
verted, are usually the best helps in the church against tempta- 
tions, and fittest for the support of the feeble minded there. 
Hence, usually, you have some such in the first plantation 
of churches, or quickly upon it. Churches would do but 
sorrily, if Christ Jesus did not put such converts among 
them. They are the monuments and mirrors of mercy. The 
very sight of such a sinner in God's house, yea, the very 
thought of him, where the sight of him cannot be had, is 
ofttimes greatly for the help of the faith of the feeble. 

When the churches that were in Judea, (saith Paul,) 
heard this concerning me, that he which persecuted them in 
time past, now preached the faith which once he destroyed, 
"they glorified God in me." "Glorified God." How is 
that ? ( Why, they praised him, and took courage to believe 
the more in the mercy of God ; for that he had mercy on 
such a great sinner as I. They glorified God "in me;" 
they wondered that grace should be so rich, as to take hold 
of such a wretch as I was; and for my sake believed in 
Christ the more/ 

There are two things that great sinners are acquainted 
with, when they come to divulge them to the saints, that are 
a great relief to their faith. 1. The contests that they 
usually have with the devil at their parting with him. 2. 
Their knowledge of his secrets in his workings. 

1. For the first. The greatest sinners have usually great 
contests with the devil at their partings; and this is an help 

4* (41) 



42 THE JERUSALEM SINNER SAVED. 

to saints. For ordinary saints find afterwards what the vile 
ones find at first; but when at the opening of hearts, the 
one finds himself to be as the other, the one is a comfort to 
other. The lesser sort of sinners find but little of this, till 
after they have been some time in profession; but the vile 
man meets with his at the beginning. Wherefore, he, when 
the other is down, is ready to tell that he has met with the 
same before; for, I say, he has had it before. 

Satan is loath to part with a great sinner. c What, my 
true servant, (quoth he,) my old servant, wilt thou forsake 
me now ? Having so often sold thyself to me to work wick- 
edness, wilt thou forsake me now ? Thou horrible wretch, 
dost thou not know, that thou hast sinned beyond the reach 
of grace, aiid dost thou think to find mercy now? Art not 
thou a murderer, a thief, a harlot, a witch, a sinner of the 
greatest size, and dost thou look for mercy now ? Dost thou 
think that Christ will foul his fingers with thee? It is 
enough to make angels blush (saith Satan) to see so vile a 
one knock at heaven-gates for mercy, and wilt thou be so 
abominably bold as to do it?' 

i Thus Satan dealt with me, says the great sinner, when 
at first I came to Jesus Christ/ 6 And what did you reply V 
saith the tempted. 'Why, I granted the whole charge to 
be true/ says the other. 6 And what then ? did you des- 
pair, or how?' 'No, saith he, I said, I am Magdalen, I am 
Zaccheus, I am the thief, I am the harlot, I am the publi- 
can, I am the prodigal, and one of Christ's murderers : yea, 
worse than any of these; and yet God was so far from 
rejecting me, (as I found afterwards,) that there was music 
and dancing in his house for me, and for joy that I was 
come home unto him.' '0 blessed be God for his grace, 
(says the other,) for then I hope there is favor for me.' Yea, 
as I told you, such a one is a continual spectacle in the 
church, for every one to behold God's grace by, and wonder. 

2. And as for the secrets of Satan, such as are sugges- 



HELP FOR THE TEMPTED. 43 

tions to question the being of God, the truth of his word, 
and to be annoyed with devilish blasphemies; none more 
acquainted with these than the greatest sinners at their con- 
version; wherefore thus also they are prepared to be helps 
in the church to relieve and comfort the other. 

I might also here tell you of the contests and battles that 
such are engaged in, wherein they find the besettings of Sa- 
tan, above any other of the saints. At which times Satan 
assaults the soul with darkness, fears, frightful thoughts of 
apparitions. Now they sweat, pant, cry out, and struggle 
for life. The angels now come down to behold the sight, 
and rejoice to see a bit of dust and ashes overcome princi- 
palities and powers, and might, and dominions. But, as I 
said, when these come a little to be settled, they are pre- 
pared for helping others, and are great comforts to them. 
Their great sins give great encouragement to the devil to 
assault them; and by these temptations Christ takes ad- 
vantage to make them the more helpful to the churches. 

The greatest sinner, when he is converted, and comes 
into the church, says to them all, by his very coming in, 
c Behold me, all you that are men and women of a low and 
timorous spirit, you whose hearts are narrow, for that you 
never had the advantage to know, because your sins are few, 
the largeness of the grace of God; behold, I say, in me, the 
exceeding riches of his grace! I am a pattern set forth 
before your faces, on whom you may look and take heart."' 
This, I say, the great sinner can say, to the exceeding com- 
fort of all the rest. 

Wherefore, as I have hinted before, when God intends to 
stock a place with saints, and to make that place excellently 
to flourish with the riches of his grace, he usually begins 
with the conversion of some of the most notorious there- 
abouts; and lays them as an example to allure others, and 
to build them up when they are converted. 

It was Paul that must go to the Gentiles; because Paul 



44 THE JERUSALEM SINNER SAVED. 

was the most outrageous of all the apostles, in the time of 
his unregeneracy. Yea, Peter must be he, that after his 
horrible fall, was thought fittest, when recovered again, 
to comfort and strengthen his brethren. See Luke xxii. 
31, 32. 

Some must be pillars in God's house. And if they be 
pillars of cedar, they must stand (while they are stout and 
sturdy sticks) in the forest, before they are cut down, and 
planted or placed there. No man, when he buildeth his 
house, makes the principal parts thereof of weak or feeble 
timber (for how could such bear up the rest?); but of great 
and able wood. Christ Je-sus also goeth this way to work; 
he makes of the greatest sinners bearers and supporters to 
the rest. This then, may serve for another reason, why 
Jesus Christ gives out in commandment, that mercy should, 
in the first place, be offered to the greatest sinners; because 
such, when converted, are usually the best helps in the 
church against temptations, and fittest for the support of the 
feeble minded there. 

Sixthly, Another reason why Jesus Christ would have 
mercy offered in the first place to the greatest sinners, is, 
because they, when converted, are apt to love Mm most. 

This agrees both with scripture and reason. Scripture 
says so : " To whom much is forgiven, the same loveth 
much. To whom little is forgiven, the same loveth little." 
Reason says so : for as it would be the unreasonablest thing 
in the world to render hatred for love., and contempt for for- 
giveness; so it would be as ridiculous to think, that the re- 
ception of a little kindness should lay the same obligations 
upon the heart to love, as the reception of a great deal. I 
would not disparage the love of Christ. I know the least 
drachm of it, when it reaches to forgiveness, is great above 
all the world. But comparatively, there are greater exten- 
sions of the love of Christ to one than to another. He that 



THEY ARE APT TO LOVE MOST. 45 

has most sin, if forgiven, is partaker of the greatest love, Ox 
the greatest forgiveness. 

I know also, that there are some, that from this very 
doctrine, say, " Let us do evil that good may come f and 
that turn the grace of our God into lasciviousness. But I 
speak not of these ; these will neither be ruled by grace nor 
reason. Grace would teach them, if they knew it, to deny 
ungodly courses ; and so would reason too, if it could truly 
understand the love of God. Titus ii. 11, 12. Jude 4. 

Doth it look like what hath any coherence with reason or 
mercy, for a man to abuse his friend ? Because Christ died 
for men, shall I therefore spit in his face ? The bread and 
water that was given by Elisha to his enemies, that came 
into the land of Israel to take him, had so much influence 
upon their minds, though heathens, that they returned to 
their homes without hurting him : yea, it kept them from 
coming again in a hostile manner into the coasts of Israel. 
2 Kings vi. 19-23. 

But (to forbear to illustrate till anon) one reason why 
Christ Jesus shows mercy to sinners, is, that he might ob- 
tain their love, that he might remove their base affections 
from base objects to himself. Now, if he loves to be loved 
a little, he loves to be loved much ; but there are not any 
that are capable of loving much, save those that have much 
forgiven them. Hence, of Paul it is said, that he labored 
more than they all, namely, with a labor of love, because 
he had been by sin more vile against Christ than they all. 
1 Cor. xv. He it was that persecuted the church of God, 
and wasted it. Gal. i. 13. He of them all, was the only 
raving bedlam against the saints. "And being exceedingly 
mad," says he, " against them, I persecuted them, even to 
strange cities." This raving bedlam, that once was so, is he 
that now says, <I labored more than they all/ more for 
Christ than they all. But, Paul, what moved thee thus to 
do ? i The love of Christ/ says he. 'It was not I, but the 

5 



46 THE JERUSALEM SINNER SAVED. 

grace of God that was with me/ As if he should say, 1 
grace ! It was such grace to save me ! It was such mar- 
vellous grace for God to look down from heaven upon me, 
and that secured me from the wrath to come, that I am 
captivated with the sense of the riches of it. Hence I act, 
hence I labor; for how can I otherwise do, since God not 
only separated me from my sins and companions, but sepa- 
rated all the powers of my soul and body to his service ? • I 
am therefore prompted on by this exceeding love to labor as 
I have done ; yet not I, but the grace of God with me. 

i Oh ! I shall never forget his love, nor the circumstances 
under which I was, when his love laid hold upon me. I 
was going to Damascus with letters from the high-priest, to 
make havoc of God's people there, as I had made havoc of 
them in other places. These bloody letters were not im- 
posed upon me. I went to the high- priest and desired them 
of him. Acts ix. 1, 2. And yet Christ saved me ! I was 
one of the men, of the chief men, that had a hand in the 
blood of his martyr Stephen ; yet he had mercy on me ! 
When I was at Damascus, I stunk so horribly like a blood- 
sucker, that I became a terror to all thereabout. Yea, 
Ananias (good man) made intercession to my Lord against 
me. Yet Christ would have mercy upon me, yea, joined mercy 
to mercy, until he had made me a monument of grace ! He 
made a saint of me, and persuaded me that my transgres- 
sions were forgiven me. 

'When I began to preach, those that heard me were 
amazed, and said, " Is not this he that destroyed them that 
called on this name in Jerusalem, and came hither for that 
intent, that he might bring them bound to the high-priest V 
Hell doth know that I was a sinner. Heaven doth know 
that I was a sinner. The world also knows that I was a 
sinner, a sinner of the greatest size ; but I obtained mercy. 
Acts ix. 20, 21. 

* Shall not this lay obligation upon me ? Is not love of 



Paul's keen sense of mercy. 47 

the greatest force to oblige ? Is it not strong as death, 
cruel as the grave, and hotter than the coals of juniper ? 
Hath it not a most vehement flame ? Can the waters 
quench it? Can the floods drown it? I am under the 
force of it, and this is my continual cry, What shall I 
render to the Lord for all the benefits which he has bestowed 
upon me V 

Ay, Paul, this is something ! Thou speakest like a man, 
like a man affected, and carried away with the love and 
grace of God. Now, this sense, and this affection, and this 
labor, give to Christ the love that he looks for. But he 
might have converted twenty little sinners, and yet not 
found, for grace bestowed, so much love in them all. I 
wonder how far a man might go among the converted sinners 
of the smaller size, before he could find one that so much as 
looked any thing this wayward. Where is he that is thus 
under* pangs of love for the grace bestowed upon him by 
Jesus Christ ? Excepting only some few, you may walk to 
the world's end, and find none. But, as I said, some there 
are, and so there have been in every age of the church, great 
sinners, that have had much forgiven them; and they love 
much upon this account. 

Jesus Christ therefore knows what he doth, when he lays 
hold on the hearts of sinners of the largest size. He knows 
that such will love him more than many that have not 
sinned half their sins. 

I will tell you a story that I have read of Martha and Mary. 
The name of the book I have forgot ; but the thing was 
thus. Martha, saith my author, was a very holy woman, 
much like Lazarus her brother ; but Mary was a loose and 
wanton creature. Martha did seldom miss good sermons 
and lectures, when she could come at them in Jerusalem ; 
but Mary would frequent the house of sports, and the com- 
pany of the vilest of men for lust. And though Martha 
had often desired that her sister would go with her to hear 



48 THE JERUSALEM SINNER SAVED. 

preacliers ; yea, had often entreated her with tears to do it, 
yet she could never prevail ; for still Mary would make her 
excuse, or reject her with disdain for her zeal and precise- 
ness in religion. 

After Martha had waited long, tried many ways to bring 
her sister to good, and all had proved ineffectual, at last she 
comes upon her thus. "Sister/' quoth she, "I pray thee go 
with me to the temple to-day, to hear one preach a sermon/' 
"What kind of preacher is he?" said she. Martha replied, 
"It is one Jesus of Nazareth; he is the handsomest man 
that ever you saw with your eyes. Oh ! he shines in beauty, 
and is a most excellent preacher." 

Now, what does Mary, after a little pause, but goes up 
into her chamber, and with her pins and her patches, decks 
up herself as fine as her fingers could make her. This done, 
away she goes, not with her sister Martha, but as much un- 
observed as she could, to the sermon, or rather to see the 
preacher. 

The hour and preacher being come, and she having ob- 
served whereabout the preacher would stand, goes and sets 
herself so in the temple, that she might be sure to have the 
full view of this excellent person. So he comes in, and she 
looks, and the first glimpse of his person pleased her. Well, 
Jesus addresseth himself to his sermon, and she looks ear- 
nestly on him. 

Now, at that time, saith my author, Jesus preached about 
the lost sheep, the lost groat, and the prodigal child. And 
when he came to show what care the shepherd took for one 
lost sheep, and how the woman swept to find her piece 
which was lost, and what joy there was at their finding, she 
began to be taken by the ears, and forgot what she came 
about, musing what the preacher would make of it. But 
when he came to the application, and showed, that by the 
lost sheep was meant a great sinner; by the shepherd's 
care, was meant God's love for great sinners; and that by 



THE STORY OF MARY'S CONVERSION. 49 

the joy of the neighbors, was showed what joy there was 
among the angels in heaven over one great sinner that re- 
penteth; she began to be taken by the heart. And as he 
spake these last words, she thought he pitched his innocent 
eyes just upon her, and looked as if he spake what was now 
said, to her. Wherefore her heart began to tremble being 
shaken with affection and fear; then her eyes ran down with 
tears apace ; wherefore she was forced to hide her face with 
her handkerchief, and so sat sobbing and crying all the rest 
of the sermon. 

Sermon being done, up she gets, and away she goes, and 
withal inquired where this Jesus the preacher dined that 
day ? And one told her, At the house of Simon the Phari- 
see. So away she goes, first to her chamber, and there 
strips herself of her wanton attire: then falls upon her 
knees to ask of God forgiveness for all her wicked life. 
This done, in a modest dress she goes to Simon's house 
where she finds Jesus sat at dinner. So she gets behind 
him, and weeps, and drops her tears upon his feet like rain, 
and washes them, and wipes them with the hair of her head. 
She also kissed his feet with her lips, and anointed them 
with ointment. When Simon the Pharisee perceived what 
the woman did, and being ignorant of what it was to be for- 
given much (for he never was forgiven more than fifty 
pence), he began to think within himself, that he had been 
mistaken about Jesus Christ, because he suffered such a 
sinner as this woman was, to touch him. Surely, quoth he, 
this man, if he were a prophet, would not let this woman 
come near him, for she is a town-sinner. (So ignorant are 
all self-righteous men of the way of Christ with sinners). 
But lest Mary should be discouraged with some clownish 
carriage of this Pharisee, and so desert her good beginnings, 
and her new steps which she now had begun to take towards 
eternal life, Jesus began thus with Simon. "Simon," saith 
he, "I have somewhat to say unto thee." And he saith, 

5 



50 THE JERUSALEM SINNER SAVED. 

"Master, say on." " There was/' said Jesus, "a certain 
creditor which had two debtors; the one owed five hun- 
dred pence, and the other fifty. And when they had 
nothing to pay, he frankly forgave them both. Tell me 
therefore which of them will love him most?" Simon an- 
swered and said, "I suppose that he to whom he forgave 
most." And he said unto him, "Thou hast rightly judged." 
And he turned to the woman, and said unto Simon, "Seest 
thou this woman? I entered into thine house, thou gavest 
me no water for my feet; but she hath washed my feet with 
tears, and wiped them with the hairs of her head. Thou 
gavest me no kiss : but this woman, since the time I came 
in, hath not ceased to kiss my feet. My head with oil thou 
didst not anoint, but this woman hath anointed my feet with 
ointment. Wherefore I say unto thee, Her sins which are 
many, are forgiven, for she loved much; but to whom little 
is forgiven, the same loveth little." And he saith unto her, 
"Thy sins are forgiven." 

Thus you have the story. If I come short in any cir- 
cumstance, I beg pardon of those that can correct me. It 
is three or four and twenty years since I saw the book; yet 
I have, as far as my memory will admit, given you the rela- 
tion of the matter. However Luke, as you see, doth here 
present you with the substance of the whole. 

Alas ! Christ Jesus has but little thanks for the saving 
of little sinners. "To whom little is forgiven, the same 
loveth little." He gets no water for his feet, by his saving 
such sinners. There are abundance of dry-eyed Christians 
in the world, and abundance of dry-eyed duties too; duties 
that never were wetted with the tears of contrition and re- 
pentance, nor ever sweetened with the great sinner's box of 
ointment. And the reason is, such sinners have not great 
sins to be saved from ; or if they have, they look upon them 
in the diminishing glas«s of man's opinion, not in the true 
glass of the holy law of God. But I rather believe, that 



WHERE GRACE SHINES BRIGHTEST. 51 

the professors of our days want a due sense of what they 
are j for, verily, for the generality of them, both before and 
since conversion, they have been sinners of a lusty size. But 
if their eyes be holden, if convictions are not shown, if their 
knowledge of their sins is but like to the eye-sight in twi- 
light; the heart cannot be affected with that grace that has 
laid hold on the man. And so Christ Jesus sows much, and 
has little coming in. 

Wherefore his way is ofttimes to step out of the way to 
Jericho, to Samaria, to the country of the Gadarenes, to the 
coasts of Tyre and Sidon, and also to Mount Calvary, that 
he may lay hold of such kind of sinners as will love him to 
his liking. Luke xix. 1—11; John iv. 3-11 ; Mark v. 1-21 ; 
Matt. xv. 21-28; Luke xxiii. 33-44. 

But thus much for the sixth reason, why Christ Jesus 
would have mercy offered in the first place to the greatest 
sinners, namely, because such sinners, when converted, are 
apt to love him most. The Jerusalem sinners were they 
that outstripped, when they were converted, in some things, 
all the churches of the Gentiles. " They were of one heart, 
and of one soul ; neither said any of them, that aught of the 
things that he possessed was his own." " Neither was there 
any among them that lacked; for as many as were possessors 
of lands or houses, sold them, and brought the prices of the 
things that were sold, and laid them down at the apostles' 
feet," &c. Acts ii. 44; iv. 34. Now, show me such another 
pattern if you can. But why did these do thus? Oh ! they 
were Jerusalem sinners. These were the men that but a 
little before had killed the Prince of Life; and those to 
whom he did, that notwithstanding, send the first offers of 
grace and mercy. And the sense of this took them up be- 
twixt the earth and the heaven, and carried them on in such 
ways and methods as could never be trodden by any since. 
They talk of the church of Rome, and set her in the primi- 
tive state, as a pattern and mother of churches; when the 



52 THE JERUSALEM SINNER SAVED. 

truth is, they were the Jerusalem sinners, when converts, 
that out-did all the churches that ever were. 

Seventhly, Christ Jesus would have mercy offered, in the 
first place, to the greatest sinners; because grace when it is 
received by mch, finds matter to kindle upon more freely 
than it finds in other sinners. Great sinners are like the dry 
wood, or like great candles, which burn best, and shine with 
greatest light. I lay not this down, as I did those reasons 
before, to show, that when great sinners are converted, they 
will be an encouragement to others, though that is true ; but 
to show that Christ has a delight to see grace (the grace we 
receive) shine. We love to see things that bear a good 
gloss; yea, we choose to buy such kind of material to work 
upon, as will, if wrought up to what we intend, cast that 
lustre that we desire. 

Candles that burn not bright, we like not. Wood that is 
green will rather smother, and sputter, and smoke, and 
crack, and flounce, than cast a brave light and a pleasant 
heat. Wherefore great folks care not much, not so much 
for such kind of things, as for them that will better answer 
their ends. 

Hence Christ desires the greatest sinner; in him there is 
matter to work by, namely, a great deal of sin; for as by 
the tallow of the candle, the fire takes occasion to burn the 
brighter; so by the sin of the soul, grace takes occasion to 
shine the clearer. Little candles shine but little, for there 
wanteth matter for the fire to work upon; but in the great 
sinner, there is more matter for grace to work by. Faith 
shines, when it worketh towards Christ, through the sides 
of many and great transgressions, and so does love, for that 
much is forgiven. And what matter can be found in the 
soul for humility to work by so well, as by a sight that I 
have been and am an abominable sinner? And the same is 
to be said of patience, meekness, gentleness, self-denial, or 
of any other grace. Grace takes occasion by the vileness 



GRACE ILLUSTRATED. 53 

of the man to shine the more; even as by the ruggedness 
of a very strong distemper or disease, the virtue of the me- 
dicine is best made manifest. Where sin abounds, grace 
much more abounds. A black string makes the neck look 
whiter; great sins make grace burn clear. 

Some say, when grace and a good nature meet together, 
they do make shining Christians. But I say, when grace 
and a great sinner meet, and when grace shall subdue that 
great sinner to itself, and shall operate after its kind in the 
soul of that great sinner, than we have a shining Christian. 
Witness all those of whom mention was made before. Abra- 
ham was among the idolaters when in the land of Assyria, 
and served idols with his kindred on the other side of the 
flood. Jos. xxiv. 2; Gen. xi. 31. But when called, who 
was there in the world, in whom grace shone so bright 
as in him? The Thessalonians were idolaters before the 
word of God came to them; but when they had received it, 
they became examples to all that did believe in Macedonia 
and Achaia. 1 Thess. i. 6-10. 

God the Father, and Jesus Christ his Son, are for having 
things seen, for having the word of life held forth. They 
light not the candle that it might be put under a bushel, or 
under a bed, but on a candlestick, that all that come in may 
see the light. Matt. v. 15; Mark iv. 21; Luke viii. 16; 
x. 33. 

And, I say, as I said before, in whom is light likely so to 
shine, as in the souls of great sinners ? 

When the Jewish Pharisees dallied with the gospel, 
Christ threatened to take it from them, and to give it to the 
barbarous heathens and idolaters. Why so? For they, 
saith he, will bring forth the fruits thereof in their season : 
" Therefore, I say unto you, the kingdom of God shall be 
taken from you, and given to a nation bringing forth the 
fruits thereof." 

I have often marvelled at our youth, and said in my heart, 

5* 



54 THE JERUSALEM SINNER SAVED. 

What can be the reason that they should be so generally at 
this day debauched as they are? For they are now profane 
to amazement.* And sometimes I have thought one thing, 
and sometimes another ; that is, why God should suffer it so 
to be. At last I have thought of this. How if the God, 
whose ways are past finding out, should suffer it to be now, 
that he might make of some of them the more glorious saints 
hereafter? I know sin is of the devil; but it cannot work 
in the world without permission; and if it happens to be as 
I have thought, it will not be the first time that Gi-od the 
Lord hath caught Satan in his own design. For my part, I 
believe that the time is at hand, that we shall see better 
saints in the world than have been seen in it this many a day. 
And this vileness, that at present does so much, swallow up 
our youth, is one cause of my thinking so. For out of them, 
for from among them, when Grod sets to his hand, as of old, 
you shall see what penitent ones, what trembling ones, and 
what admirers of grace, will be found to profess the gospel 
to the glory of Grod by Christ. 

Alas! we are a company of worn out Christians. Our 
moon is in the wane; we are much more black than white, 
more dark than light; we shine but a little; grace in the 
most of us is decayed. But I say, when they of these de- 
bauched ones that are to be saved shall be brought in, when 
these that look more like devils than men shall be converted 
to Christ (and I believe several of them will be), then will 
Christ be exalted, grace adored, the word prized, Sion's 
path better trodden, and men be seen in the pursuit of their 
own salvation, to the amazement of them that are left be- 
hind.f 



* This was in the age of Charles II., perhaps the most unblushingly corrupt, of 
any age in English history. It was followed by an age of open Infidelity. — J. N. B. 

f No general reformation, nor marked individual conversions, of the kind here 
anticipated in that generation, occurred until the time of Whitefield and Wesley; 
Borne sixty or seventy years later.— J. N. B. 



HIS MERCY AND HEAVY JUDGMENTS. 55 

Just before Christ came in the flesh, the world was de- 
generated as it is now. The generality of the men in Jerusa- 
lem, were become either high and famous for hypocrisy, or 
filthily base in their lives. The devil also was broke loose 
in a hideous manner, and had taken possession of many: 
yea, I believe that there was never a generation before nor 
since, that could produce so many possessed with devils, de- 
formed, lame, blind, and infected with monstrous diseases, 
as that generation could. But what was the reason thereof — - 
I mean the reason from God? Why one (and we may sum 
up more, in that answer that Christ gave to his disciples con- 
cerning him that was born blind) was, that the works of 
God might be made manifest in them, and that the Son of 
God might be glorified thereby. John ix. 2, 3 ; xi. 4. 

Now if these devils and diseases, as they possessed men 
then, were to make way and work for an approaching Christ 
in person, and for the declaring of his power, why may we 
not think that now, even now also, he is ready to come by 
his Spirit in the gospel to heal many of the debaucheries of 
our age? I cannot believe that grace will take them all, 
for there are but few that are saved; but yet it will take 
some, even some of the worst of men, and make blessed ones 
of them. But, how these ringleaders in vice will then 
shine in virtue ! They will be the very pillars in churches. 
They will be as an ensign in the land. "The Lord their 
God shall save them in that day, as the flock of his people, 
for they shall be as the stones of a crown, lifted up as an 
ensign upon the land." But who are these? Even idol- 
atrous Ephraim, and backsliding Judah, 

I know there is ground to fear, that the iniquity of this 
generation will be pursued with heavy judgments. But that 
will not hinder what we have supposed. God took him a 
glorious church out of bloody Jerusalem, yea, out of the 
chief of the sinners there, and left the rest to be taken and 
spoiled, and sold, thirty for a penny, in the nations where 



56 THE JERUSALEM SINNER SAVED. 

they were captives. The gospel working gloriously in a place, 
to the seizing upon many of the ringleading sinners thereof, 
promiseth no security to the rest, but rather threateneth 
them with the smartest and heaviest judgment; as in the 
instance now given, we have a full demonstration. But in 
defending, the Lord will defend his people ; and in saving, 
he will save his inheritance. 

Nor does this speak any great comfort to a decayed and 
backsliding sort of Christians ; for the next time God rides 
post with his gospel, he will leave such Christians behind 
him. But I say, Christ is resolved to set up his light in the 
world; yea, he is delighted to see his graces shine; and 
therefore he commands that his gospel should to that end 
be offered, in the first place to the greatest sinners ; for by 
great sins it shineth most ; therefore he saith, " Begin at 
Jerusalem. " 

Eighthly, and lastly, Christ Jesus will have mercy to be 
offered in the first place to the greatest sinners ; for by that 
means the impenitent that are left behind will be at the judg- 
ment left the more without excuse. 

God's word has two edges; it can cut back-stroke and 
fore-stroke. If it doth thee no good, it will do thee hurt. 
It is the savor of life unto life to those that receive it, but 
of death unto death to them that refuse it. 2 Cor. ii. 15, 16. 
But this is not all; the tender of grace to the greatest sin- 
ners in the first place, will not only leave the rest, or those 
that refuse it, in a deplorable condition, but will also stop 
their mouths, and cut off all pretence to excuse at that day. 
u If I had not come and spoken unto them/' saith Christ, 
" they had not had sin ; but now they have no cloak for 
their sin," for their sin of persevering in impenitence. 

But what did he speak to them ? Why, even that which 
I have told you, namely, That he has in special a delight in 
saving the greatest sinners. He spake this in the way of 
his doctrine ; he spake this in the way of his practice, even 



ALL EXCUSE TAKEN AWAY. 57 

to the pouring out of his last breath before them and for 
them. Luke xxiii. 34. 

Now, since this is so, what can the condemned at the judg- 
ment say for themselves, why sentence of death should not 
be passed upon them ? I say, what excuse can they make 
for themselves, when they shall be asked why they did not 
in the day of salvation come to Christ to be saved ? Will 
they have ground to say to the Lord, i Thou wast only for 
the saving of little sinners ; and therefore because we were 
great ones, we durst not come unto thee V or ' Thou hadst 
not compassion for the greatest sinners, therefore I died in 
despair V Will these be excuses for them, as the case now 
standeth with them ? Is there not every where in God's 
book a flat contradiction to this, in multitudes of promises, 
of invitations, of examples, and the like ? Alas, alas ! there 
will then be there millions of souls to confute this plea ; 
ready, I say, to stand up, and say, i ! deceived world, 
heaven swarms with such, as were, when they were in the 
world, to the full as bad as you/ 

Now, this will kill all plea or excuse, why they should 
perish in their sins. Yea, the word says, they shall see them 
there. " There shall be weeping, when you shall see Abra- 
ham, and Isaac, and Jacob, and all the prophets in the king- 
dom of God, and you yourselves thrust out. And they shall 
come from the east, and from the west, and from the north, 
and from the south, and shall sit down in the kingdom of 
God." Out of which company it is easy to pick such as 
sometime were as bad people as any that now breathe on the 
face of the earth. What think you of the first man, by 
whose sins there are millions now in hell ? And so I may 
say, What think you of ten thousand more besides ? 

But if the word will not stifle and gag them up (I speak 
now for amplification's sake), the view of those who are 
saved shall. There comes an incestuous person to the bar, 
and pleads, that the greatness of his sins was a bar to his re- 



58 THE JERUSALEM SINNER SAVED. 

ceiving the promise. But will not his mouth be stopped as 
to that, when Lot and the incestuous Corinthian shall be set 
before him? Gen. xix. 33-36; 1 Cor. v. 1, 2. There comes 
a thief, and says, Lord, my sin of theft, I thought, was such 
as could not be pardoned by thee ! But when he shall see 
the thief that was saved on the cross stand by, as clothed 
with beauteous glory, what further can he be able to object ? 

Yea, the Lord will produce ten thousand of his saints at 
his coming, who shall after this manner execute judgment 
upon all, and so convince all that are ungodly among them, 
of all their hard speeches which ungodly sinners have spoken 
against him. And these are hard speeches against him, to 
say that he was not able or willing to save men, because of 
the greatness of their sins, or to say that they were dis- 
couraged by his word from repentance, because of the 
heinousness of their offences. These things, I say, shall 
then be confuted : he comes with ten thousand of his saints 
to confute them, and to stop their mouths from making ob- 
jections against their own eternal damnation. 

Here is Adam, the destroyer of the world ; here is Lot, 
that sinned with both his daughters ; here is Abraham, that 
was sometime an idolater, and Jacob that was a supplanter, 
and Reuben that lay with his father's concubine, and Judah 
that sold his brother to slavery, and Levi and Simeon that 
wickedly slew the Schechemites, and Aaron that made an 
idol to be worshipped, and that proclaimed a religious feast 
unto it. Here is also Rahab the harlot, and Bathsheba that 
bare a bastard to David. Here is Solomon that great back- 
slider, and Manasseh that man of blood and witchcraft. 
Time would fail to tell you of the woman of Canaan's 
daughter, of Mary Magdalen, of Matthew the publican, and 
of Gideon and Samson, and many thousand more. 

Alas ! alas ! I say, what will those sinners do, that have, 
through their unbelief, eclipsed the glorious largeness of the 

6 



CONVINCING WITNESSES. 59 

mercy of God ; and that have given way to despair of sal- 
vation, because of the greatness of their sins ? 

For all these, though now glorious saints in light, were 
sometime sinners of the greatest size, who had sins that were 
of a notorious hue ; yet now, I say, they are in their shining 
and heavenly robes before the throne of God and of the 
Lamb, blessing for ever and ever that Son of God for their 
salvation, who died for them upon the tree ; admiring that 
ever it should come into their hearts once to think of coming 
to God by Christ 5 but above all, blessing God for granting 
them light to see those encouragements in his testament; 
without which, without doubt, they had been daunted and 
sunk down under the guilt of sin and despair, as their fellow- 
sinners have done. 

But now they also are witnesses for God, and for his 
grace against an unbelieving world ; for, as I said they shall 
come to convince the world of their speeches, their hard and 
unbelieving words, that they have spoken concerning the 
mercy of God, and the merits of the passion of his blessed 
Son, Jesus Christ. But will it not, think you, strangely put 
to silence all such thoughts, and words, and reasonings of 
the ungodly before the bar of God ? Doubtless it will ; yea, 
and will send them away from his presence also, with the 
greatest guilt that possibly can fasten upon the consciences 
of men. 

For what will sting like this? — C I have, through mine 
own foolish, narrow, unworthy, undervaluing thoughts, of 
the love and ability of Christ to save me, brought myself to 
everlasting ruin. It is true, I was a horrible sinner; not 
one in a hundred did live so vile a life as I. But this 
should not have kept me from closing with Jesus Christ. I 
see now that there are abundance in glory that once were 
as bad as I have been : but they were saved by faith, and I 
am damned by unbelief. Wretch that I am ! why did not 
I give glory to the redeeming blood of Jesus ? Why did I 



60 THE JERUSALEM SINNER SAVED. 

not humbly cast my soul at his blessed footstool for mercy ? 
Why did I judge of his ability to save me by the voice of 
my shallow reason, and the voice of a guilty conscience ? 
Why betook not I myself to the holy word of God? Why 
did I not read and pray that I might understand, since now 
I perceive that God said then, he giveth liberally to them 
that ask him, and upbraideth not/ 

It is rational to think, that by such cogitations as these 
the unbelieving world will be torn in pieces before the 
judgment-seat of Christ; especially those that have lived 
where they heard or might have heard the gospel of the grace 
of God. Oh! that saying, "It shall be more tolerable for 
Sodom at the day of judgment than for them," will be 
better understood. See Luke x. 8-12. 

This reason, therefore, standeth fast; namely, that Christ, 
by offering mercy in the first place to the greatest sinners 
now, will stop all the mouths of the impenitent at the day of 
judgment, and cut off all excuse that shall be attempted to 
be made (from the thoughts of the greatness of their sins) 
why they came not to him. 

I have often thought of the day of judgment, and how 
G-od will deal with sinners at that day; and I believe it 
will be managed with that sweetness, with that equitable- 
ness, with that excellent righteousness, as to every sin, and 
circumstance, and aggravation thereof, that men that are 
damned, before the judgment is over shall receive such con- 
viction of the righteous judgment of God upon them, and 
of their deserts of hell-fire, that they shall in themselves 
conclude that there is all the reason in the world that they 
should be shut out of heaven, and go to hell-fire. "These 
shall go away into everlasting punishment." Only this will 
tear them, that they have missed of mercy and glory, and 
obtained everlasting damnation through their unbelief. But 
it will tear but themselves, but their own souls. They will 



CONVINCING WITNESSES. Gl 

gnash upon themselves; for in that mercy was offered to 
the chief of them in the first place, and yet they were 
damned for rejecting it; they will see that they were damned 
for forsaking what they had a sort of propriety in — for ( for- 
saking their own mercy/ 



CHAPTER IV. 

APPLICATION. THE RICHES OF CHRIST. 

And thus much for the reasons. I will conclude with a 
word or two of application. 

First, Would Jesus Christ have mercy offered in the first 
place to the greatest sinners ? then this shows us how to make 
a right judgment of the heart of Christ to men. Indeed 
we have advantage to guess at the goodness of his heart, by 
many things; as by his taking our nature upon him, his 
dying for us, his sending his word and ministers to us, and 
all that we might be saved. But this of beginning to offer 
mercy to Jerusalem, is that which heightens all the rest; 
for this doth not only confirm to us, that love was the cause 
of his dying for us, but it shows us yet more the depth of 
that love. He might have died for us, and yet have ex- 
tended the benefit of his death to a few, as one might call 
them, of the best conditioned sinners; to those who, though 
they were weak, and could not but sin, yet made not a trade 
of sinning; to those that sinned not lavishingly. There 
are in the world, as one may call them, the moderate sin- 
ners; the sinners that mix righteousness with their pollu- 
tions; the sinners that though they be sinners, do what on 
their part lies (some that are blind would think so) that 
they might be saved. I say, it had been love, great love, 
if he had died for none but such and sent his love to such. 
But that he should send out conditions of peace to the great- 
est of sinners; yea, that they should be offered to them 
first of all (for so he means when he says, " Begin at Je- 
rusalem);^ this is wonderful ! This shows his heart to pur- 
(62) 



NARROW THOUGHTS OF GOD'S MERCY. 63 

pose, as also the heart of God his Father, who sent him to 
do thus. 

There is nothing more incident to men that are awake in 
their souls, than to have wrong thoughts of God; thoughts 
that are narrow, and that pinch and pen up his mercy to 
scanty and beggarly conclusions, and rigid legal conditions; 
supposing that it is rude, and an intrenching upon his ma- 
jesty, to come ourselves, or to invite others, until we have 
scraped and washed, and rubbed off as much of our dirt 
from us as we think is convenient, to make us somewhat 
orderly and handsome in his sight. Such never knew what 
these words meant, " Begin at Jerusalem." Yea, such in 
their hearts have compared the Father and his Son to nig- 
gardly rich men, whose money comes from them like drops 
of blood. 'True/ say such, 'God has mercy, but he is 
loath to part with it; you must please him well, if you get 
any from him; he is not so free as many suppose, nor is he 
so willing to save as some pretended gospellers imagine.' 
But I ask such, if the Father and Son be not unspeakably 
free to show mercy, why was this clause put into our com- 
mission to preach the gospel ? Yea, why did he say, " Be- 
gin at Jerusalem?" For when men, through the weakness 
of their wits, have attempted to show other reasons why 
they should have the first proffer of mercy; yet I can prove 
by many undeniable reasons that they of Jerusalem (to 
whom the apostles made the first offer, according as they 
were commanded) were the greatest sinners that ever did 
breathe upon the face of God's earth, set the unpardonable 
sin aside. Upon which fact my doctrine stands like a rock, 
that Jesus the Son of God would have mercy in the first 
place offered to the greatest sinners: and if this doth not 
show the heart of the Father and the Son to be infinitely 
free in bestowing forgiveness of sins, I confess myself mis- 
taken. 

Neither is there, set this aside, another argument like it, 



64 THE JERUSALEM SINNER SAVED. 

to show us the willingness of Christ to save sinners; for, as 
was said before, all the rest of the signs of Christ's merci- 
fulness might have been limited to sinners that are so and so 
qualified. But when he says, " Begin at Jerusalem/' the 
line is stretched out to the utmost; no man can imagine 
beyond it; and it is folly here to pinch and pare, to narrow, 
and seek to bring it within scanty bounds. For he plainly 
saith, " Begin at Jerusalem/' The greatest sinner is the 
neediest sinner; the greatest is the Jerusalem sinner.' 

It is true, he saith, that repentance and remission of sins 
must go together. But yet remission is sent to the chief, 
the Jerusalem sinner. Nor doth repentance lessen at all 
the Jerusalem sinner's crimes ; it diminisheth none of his 
sins, nor causes that there should be so much as half a one 
the fewer : it only puts a stop to the Jerusalem sinner's 
course, and makes him willing to be saved freely by grace ; 
and for time to come to be governed by that blessed word 
that has brought the tidings of good things to him. Besides, 
no man shows himself willing to be saved that repenteth 
not of his deeds ; for he that goes on still in his trespasses, 
declares that he is resolved to pursue his own damnation 
further. 

Learn then to judge of the largeness of God's heart and 
of the heart of his Son Jesus Christ, by the word. Judge 
not thereof by feeling, nor by the reports of thy conscience; 
conscience is oftentimes here befooled and made to go quite 
beside the word. It was judging without the word that 
made David say, I am cast off from God's eyes, and shall 
perish one day by the hand of Saul. The word had told 
him another thing; namely, that he should be king in his 
stead. Psalm xxxi. 22; 1 Sam. xxvii. 1. Our text says 
also, that Jesus Christ bids preachers, in their preaching re- 
pentance and remission of sins, begin first at Jerusalem; 
thereby declaring most truly the infinite largeness of the 



GRACE MUST NOT BE DISHONORED. 65 

merciful heart of God and his Son, to the sinful children of 
men. 

Judge thou, I say, therefore, of the goodness of the heart 
of God and his Son, by this text, and by the others of the 
same import. So shalt thou not dishonor the grace of God, 
nor needlessly fright thyself, nor give away thy faith, nor 
gratify the devil, nor lose the benefit of God's word. I speak 
now to weak believers. 

Secondly, Would Jesus Christ have mercy offered in the 
first place to the greatest sinners, to the Jerusalem sinners ? 
then, by this also, you must learn to judge of the sufficiency of 
the merits of Christ. Not that the merits of Christ can be 
comprehended, for they are beyond the conceptions of the 
whole world, being called the unsearchable riches of Christ; 
but yet they may be apprehended to a considerable degree. 
Now the way to apprehend them most, is, to consider what 
offers, after his resurrection, he makes of his grace to sin- 
ners. For be sure he will not offer beyond the virtue of 
his merits ; because, as grace is the cause of his merits, so 
his merits are the basis and bounds upon and by which his 
grace stands good, and is given out to sinners. Doth he then 
command that his mercy should be offered in the first place 
to the greatest sinners ? It declares, that there is sufficiency 
in his blood to save the greatest sinners. " The blood of 
Jesus Christ cleanseth from all sin." And again, " Be it 
known unto you, men and brethren, that through this man 
(this man's merits) is preached to you the forgiveness of 
sins; and by him all that believe are justified from all 
things, from which ye could not be justified by the law of 
Moses." 

Observe then thy rule to make judgment of the sufficiency 
of the blessed merits of thy Saviour. If he had not been 
able to reconcile the greatest sinners to his Father by his 
blood, he would not have sent to them (have sent to them in 
the first place) the doctrine of remission of sins ; for reniis- 

6* 



66 THE JERUSALEM SINNER SAVED. 

sion of sins is through faith in his blood. We are justified 
freely by the grace of God, through the redemption that is 
in the blood of Christ. Upon the square, as I may call it, 
of the worthiness of the blood of Christ, grace acts, and 
offers forgiveness of sin to men. Eph. i. 7; ii. 13, 14; Col. 
i. 20-22. 

Hence, therefore, we must gather, that the blood of Christ 
is of infinite value, for that he offereth mercy to the greatest 
sinners. Nay, further, since he offereth mercy in the first 
place to the greatest sinners, consider also, that this first act 
of his is that which the world will take notice of, and expect 
it should be continued unto the end. Also it is a disparage- 
ment to a man that seeks his own glory in what he under- 
takes, to do that for a while, which he cannot continue and 
hold out in. This is our Lord's own argument, " He began 
to build," saith he, " but was not able to finish." 

Shouldst thou hear a man say, <I am resolved to be kind 
to the poor/ and should begin with giving handfuls of 
guineas, you would conclude, either that he is wonderful 
rich, or must straiten his hand, or will soon be at the bottom 
of his riches. Why, this is the case : Christ, at his resur- 
rection, gave it out that he would be good to the world ) and 
first sends to the greatest sinners, with an intent to have 
mercy on them. Now, the greatest sinners cannot be saved 
but by abundance of grace ; it is not a little that will save 
great sinners. Rom. v. 17- And I say again, since the Lord 
Jesus mounts thus high at the first, and sends to the Jeru- 
salem sinners, that they may come first to partake of his 
mercy, it follows, that either he has unsearchable riches of 
t grace and worth in himself, or else he must straiten his 
hand, or his grace and merits will be spent before the world 
is at an end. But let it be believed, as surely as spoken, he 
is still as full as ever. He is not a jot the poorer for all 
the forgivenesses that he has given away to great sinners. 
Also he is still as free as at first ; for he never yet called 



ENCOURAGEMENT FOR GREAT SINNERS. 67 

back his word, ' Begin at the Jerusalem sinners/ And, as I 
said before, since his grace extendeth according to the worth 
of his merits, I conclude, that there is the same virtue in his 
merits to save now, as there was at the very beginning. 

Oh ! the riches of the grace of Christ ! Oh ! the riches 
of the blood of Christ ! 

Thirdly, Would Jesus Christ have mercy offered in the 
first place to the greatest sinners, then here is encouragement 
for you that think, for wicked hearts and lives, you have not 
your fellows in the world, yet to come to him. 

There is a people that therefore fear lest they should be 
rejected of Jesus Christ, because of the greatness of their 
sins ; when, as you see here, such are sent to — sent to by 
Jesus Christ to come to him for mercy. " Begin at Jeru- 
salem/ ; Never did one thing answer another more fitly in 
this world, than this text fitteth such kind of sinners. As 
face answereth face in a glass, so this text answereth the ne- 
cessities of such sinners. What can a man say more, but 
that he stands in the rank of the greatest sinners ? Let him 
stretch himself whither he can, and think of himself to the 
utmost, he can but conclude himself to be one of the greatest 
sinners. And what then ? Why the text meets him in the 
very face, and saith, Christ offereth mercy to the greatest sin- 
ners, to the very Jerusalem sinners. What more can be 
objected? Nay, he doth not only offer to such his mercy, 
but to them it is commanded to be offered in the first place ; 
" Begin at Jerusalem/' Preach repentance and remission of 
sins among all nations — but, " begin at Jerusalem. " Is not 
here encouragement for those that think, for wicked hearts 
and lives, they have not their fellows in the world ? 
Object. i But I have a heart as hard as a rock/ 
Answ. Well, this doth but prove thee a greater sinner. 
Object. l But my heart continually frets against the 
Lord/ 

Answ. Well, this doth but prove thee a greater sinner. 



68 THE JERUSALEM SINNER SAVED. 

Object. c But I have been desperate in sinful courses/ 

Answ. Well, stand thou with the number of the greatest 
sinners. 

Object. ( But my gray head is found in the way of wicked- 
ness/ 

Answ. Well, thou art in the rank of the greatest sinners. 

Object. ' But I have not only a base heart, but I have lived 
a debauched life/ 

Answ, Stand thou also among those that are called the 
greatest sinners. And what then? Why the text swoops 
you all; you cannot object yourselves beyond the text. It 
has a particular message to the greatest sinners. I say, it 
swoops you all. 

Object. 'But I am a reprobate/ 

Answ. Now thou talkest like a fool, and of that thou un- 
derstandest not. No sin, but the sin of final impenitence, 
can prove a man a reprobate; and I am sure thou hast not 
arrived as yet unto that; therefore thou understandest not 
what thou sayst, and makest groundless conclusions against 
thyself. 

Say thou art a sinner, and I will hold with thee; say 
thou art a great sinner, and I will say so too; yea, say thou 
art one of the greatest sinners, and spare not; for the text 
yet is beyond thee, is yet betwixt hell and thee. " Begin at 
Jerusalem," has yet a smile upon thee. Yet thou talkest 
as if thou wast a reprobate, and that the greatness of thy 
sins do prove thee so to be, when yet they of Jerusalem 
were not such ; whose sins, I dare say, were such, both for 
greatness and heinousness, as thou art incapable of commit- 
ting beyond them; unless now, after thou hast received con- 
viction that the Lord Jesus is the only Saviour of the world, 
thou shouldst wickedly and despitefully turn thyself from 
him, and conclude he is not to be trusted to for life, and so 
crucify him for a cheat afresh. This, I must confess, will 
bring a man under the black rod, and set him in danger of 



ALL OBJECTIONS ANSWERED. 69 

eternal damnation. Heb. vi. 6; x. 29. This is trampling 
under foot the Son of God, and counting his blood an unholy 
thing. This did they of Jerusalem; but they did it igno- 
rantly in unbelief, and so were yet capable of mercy : but to 
do this against professed light, and to stand to it, puts a 
man beyond the text indeed. Acts iii, 14-17; 1 Tim. i. 13. 

But I say, what is this to him, that would fain be saved 
by Christ ? His sins did, as to greatness, never yet reach 
to the nature of the sins that the sinners intended by the 
text, had made themselves guilty of. He that would be 
saved by Christ, has an honorable esteem of him; but they 
of Jerusalem preferred a murderer before him; but as for 
him, they cried, 'Away, away with him, it is not fit that 
he should live/ Perhaps thou wilt object, That thou thy- 
self hast a thousand times preferred a loathsome lust before 
him. I answer, Be it so; it is but what is common to men 
to do; nor doth the Lord Jesus make such a foolish life a 
bar to thee, to forbid thy coming to him, or a bond to his 
grace, that it might be kept from thee; but admits of thy 
repentance, and offereth himself unto thee freely, as thou 
standest among the Jerusalem sinners. 

Take therefore encouragement, man; mercy is, by the 
text, held forth to the greatest sinners. Yea, put thyself 
into the number of the worst. By reckoning that way thou 
mayst be one of the first to find, and mayst not be put off 
till the greatest sinners are served; for the worst sinners are 
first invited ; consequently, if they come, they are like to be 
the first that shall be served. It was so with Jerusalem. 
Jerusalem sinners were the ones that were first invited, and 
those of them that came first (and there came three thou- 
sand of them the first day they were invited; how many 
came afterwards none can tell), they were first served. 

Put in thy name, man, among t the worst, lest thou art 
made to wait till they are served. You have some men that 
think themselves very cunning, because they put up their 



70 THE JERUSALEM SINNER SAVED. 

names in their prayers among them that feign it; saying, 
i God I thank thee I am not so bad as the worst/ But be- 
lieve it, if they be saved at all, they shall be saved in the 
last place. The first in their own eyes shall be saved last; 
and the last or worst shall be first. The text insinuates it, 
" Begin at Jerusalem;" and reason backs it, for they have 
most need. 

Behold, therefore, how God's ways are above ours. We 
are for serving the worst last, God is for serving the worst 
first. The man at the pool, that to my thinking was longest 
in his disease, and most helpless as to his cure, was first 
healed; yea he only was healed; for we read that Christ 
healed him, but we read not then that he healed one more 
there! John v. 1-9. Wherefore, if thou wouldst soonest 
be served, put in thy name among the very worst of sin- 
ners. Say, when thou art upon thy knees, ( Lord, here is a 
Jerusalem sinner ! a sinner of the biggest size ! one whose 
burden is of the greatest bulk and heaviest weight ! one that 
cannot stand long without sinking into hell, without thy 
supporting hand! "Be not thou far from me, Lord! 
my strength, haste thou to help me." 

I say, put in thy name with Magdalen, with Manasseh, 
that thou mayst fare as the Magdalen and the Manasseh 
sinners do. The man in the gospel made the desperate 
condition of his child an argument with Christ to hasten his 
cure. a Sir, come down," saith he, "ere my child die," 
and Christ regarded his haste, saying, "Go thy way, thy 
son liveth." Haste requires haste. David was for speed ; 
"Deliver me speedily;" "Hear me speedily;" "Answer 
me speedily." Psalm xxxi. 2; lxix. 17; cii. 2. But why 
speedily? "I am in the net;" "I am in trouble;" "My 
days consume like smoke." Psalm xxxi. 4; lxix. 17; cii. 3. 
Deep calleth unto deep. Necessity calls for help; great 
necessity for present help. 

Wherefore, I say, be ruled by me in this matter. Feign 



HEARKEN TO THY CALL. 71 

not thyself another man, if thou hast been a filthy sinner; 
but go in thy true colors to Jesus Christ, and put thyself 
among the most vile, and let him alone put thee among 
the children. Jer. iii. 19. Confess all that thou knowest 
of thyself. I know thou wilt find it hard work to do thus; 
especially if thy mind be legal; but do it, lest thou stay and 
be deferred with the little sinners, until the great ones have 
had their alms. What do you think David intended when 
he said, his wounds stunk and were corrupted, but to hasten 
God to have mercy upon him, and not to defer his cure? 
"Lord," says he, "I am troubled, I am bowed down greatly, 
I go mourning all the day long." "I am feeble, and sore 
broken, by reason of the disquietness of my heart." David 
knew what he did by all this; he knew that his making the 
worst of his case, was the way to speedy help, and that a 
feigning and dissembling the matter with God, was the next 
way to a demur as to his forgiveness. 

I have one thing more to offer for thy encouragement, 
who deemest thyself one of the greatest sinners; and that 
is, thou art as it were called by thy name, in the first place, 
to come in for mercy. Thou man of Jerusalem, hearken to 
thy call. Men do so in courts of judicature, and presently 
cry out, Here Sir; and then they shoulder and crowd, and 
say, Pray give way, I am called into the court. Why, this 
is thy case, thou great, thou Jerusalem sinner ; be of good 
cheer, he calleth thee. Mark x. 46-49. Why sittest thou 
still ? Arise. Why standest thou still ? Come man, thy 
call should give thee authority to come. "Begin at Jerusa- 
lem," is thy call and authority to come. Wherefore up and 
shoulder it, man. Say, c Stand away, devil, Christ calls 
me; stand away unbelief, Christ calls me; stand away all 
ye my discouraging apprehensions, for my Saviour calls me 
to him to receive of his mercy/ Men will do thus, as I 
said, in courts below; and why shouldst not thou approach 
thus to the court above ? The Jerusalem sinner is first in 



72 THE JERUSALEM SINNER SAVED. 

thought, first in commission, first in the record of names; 
and therefore should give attendance with expectation, that 
he is first to receive mercy of God. 

Is not this an encouragement to the greatest sinners to 
make their application to Christ for mercy ? " Come unto 
me all ye that labor and are heavy laden/ ' doth also confirm 
this thing ) that is, that the greatest sinner, and he that has 
the biggest burden, is he who is first invited. Christ point- 
eth over the heads of thousands, as he sits on the throne of 
grace, directly to such a man ; and says, i Bring in hither 
the maimed, the halt, and the blind ; let the Jerusalem sin- 
ner that stands there behind come to me/ Wherefore, since 
Christ says to thee i Come f let the angels make a lane, and 
let all men give place, that the Jerusalem sinner may come 
to Jesus Christ for mercy. 

Fourthly, Would Jesus Christ have mercy offered, in 
the first place, to the greatest sinners ? Then come thou 
profane wretch, and let me a little enter into an argument 
with thee. Why wilt thou not come to Jesus Christ, since 
thou art a Jerusalem sinner ? How canst thou find in thy 
heart to set thyself against grace, against such grace as offer- 
eth mercy to thee ? What spirit possesseth thee, and holds 
thee back from a sincere closure with thy Saviour? Behold 
God complains of thee, saying, " But Israel would none of 
me." " When I called, none did answer." 

Shall God enter this complaint against thee ? Why dost 
thou put him off? Why dost thou stop thine ear? Canst 
thou defend thyself? When thou art called to an account 
for thy neglects of so great salvation, what canst thou 
answer ? Or dost thou think thou shalt escape the judg- 
ment? Heb. ii. 3. 

No more such Christs ! There will be no more such 
Christs, sinner ! Oh, put not the day, the day of grace, 
away from thee ! If it be once gone, it will never come 
again, sinner. 



THE CALL OF CIIRIST URGED. 73 

But what is it that has got thy heart, and that keeps it 
from thy Saviour ? " Who in the heavens can be compared 
unto the Lord ? Who among the sons of the mighty can be 
likened unto the Lord V Hast thou, thinkest thou, found 
any thing so good as Jesus Christ ? Is there any among 
thy sins, thy companions, and foolish delights, that like 
Christ can help thee in the day of thy distress ? Behold, 
the greatness of thy sins cannot hinder; let not the stub- 
bornness of thy heart hinder thee, sinner. 

Object. But I am ashamed. 

Answ. Oh ! Do not be ashamed to be saved, sinner. 

Object. But my old companions will mock me. 

Ansio. Oh ! Do not be mocked out of eternal life, sinner. 

Thy stubbornness affects, afflicts the heart of thy Saviour. 
Carest thou not for this ? Of old he beheld the city, and 
wept over it. Canst thou hear this, and not be concerned ? 
Luke xix. 41, 42. Shall Christ weep to see thy soul going 
on to destruction, and wilt thou sport thyself in that way ? 
Yea, shall Christ, that can be eternally happy without thee, 
be more afflicted at the thoughts of the loss of thy soul, than 
thyself, who art certainly eternally miserable if thou neglect- 
est to come to him. 

Those things that keep thee and thy Saviour, on thy part 
asunder, are but bubbles. The least prick of an affliction 
will let out, as to thee, what now thou thinkest is worth the 
venture of heaven to enjoy. 

Hast thou not reason ? Canst thou not so much as once 
soberly think of thy dying hour, or whither thy sinful life 
will drive thee then ? Hast thou no conscience ? or having 
one, is it rocked so fast asleep by sin, or made so weary 
with an unsuccessful calling upon thee, that it is laid down, 
and cares for thee no more ? Poor man ! thy state is to be 
lamented. Hast thou no judgment? Art thou not able to 
conclude, that to be saved is better than to burn in hell? 
and that eternal life, with God's favor, is better than a tern- 

7 



74 THE JERUSALEM SINNER SAVED. 

poral life in God's displeasure ? Hast thou no affection but 
what is brutish ? what, none at all ? no affection for the God 
that made thee ? what ! none for his loving Son that has 
showed his love, and died for thee ? Is not heaven worth 
thy affection ? 

poor man ! which is strongest thinkest thou, God or 
thee ? If thou art not able to overcome him, thou art a fool 
for standing out against him. Matt. v. 25, 26. "It is a 
fearful thing to fall into the hands of the living God." He 
will gripe hard ; his fist is stronger than a lion's paw. Take 
heed of him, he will be angry if you despise his Son. And 
• will you stand guilty in your trespasses, when he offereth you 
his grace and favor? Exod. xxxiv. 6, 7; Heb. x. 29-31. 

Now we come back to the text, u Beginning at Jerusalem." 
This text, though it be now one of the brightest stars that 
shineth in the Bible, because there is in it, as full, if not the 
fullest offer of grace that can be imagined, to the sons of 
men ) yet to them that shall perish from under this word, 
even this text will be to such, one of the hottest coals in 
hell. This text, therefore, will save thee or sink thee : there 
is no shifting of it : if it saves thee, it will set thee high ; if 
it sinks thee, it will set thee low. 

But, I say, why so unconcerned ? Hast thou not a soul ? 
or dost thou think thou mayst lose thy soul, and save thy- 
self ? Is it not pity, had it otherwise been the will of God, 
that ever thou wast made a man, for that thou settest so little 
by thy soul ? 

Sinner, take the invitation. Thou art called upon to come 
to Christ. Nor art thou called upon but by order from the 
Son of God though thou shouldst happen to come of the 
greatest sinners ; for he has bid us offer mercy, as to all the 
world in general, so, in the first place, to the sinners of Jeru- 
salem, or to the greatest sinners. 



CHAPTER V. 

UNREASONABLENESS OF DESPAIR. 

Fifthly, Would Jesus Christ have mercy offered in the 
first place, to the greatest sinners ? then this shows how un- 
reasonable a thing it is for men to despair of mercy. As for 
those that presume, I shall say something to them afterward. 
I now speak to them that despair. 

There are four sorts of despair. There is the despair of 
devils; there is the despair of souls in hell; there is the 
despair that is grounded upon men's deficiency; and there 
is the despair that they are perplexed with that are willing 
to be saved, but are too strongly borne down with the burden 
of their sins. 

The despair of devils, the despair of the damned, and that 
despair that a man has of attaining life because of his own 
deficiency, are all reasonable. Why should not devils and 
damned souls despair? Yea, why should not man despair 
of getting to heaven by his own abilities ? I therefore- am 
concerned only with the fourth sort of despair, namely, with 
the despair of those that would be saved, but are too strongly 
borne down with the burden of their sins. 

I say, therefore, to thee that art thus, And why despair ? 
Thy despair, if it were reasonable, should flow from thee, 
because found in the land that is beyond the grave, or be- 
cause thou certainly knowest that Christ will not, or cannot 
save thee. 

But for the first, thou art yet in the land of the living; 
and for the second, thou hast ground to believe quite the 
contrary. Christ is able to save to the uttermost them that 
come to God by him ; and if he were not willing, he would 

(75) 



76 THE JERUSALEM SINNER SAVED. 

not have commanded that mercy, in the first place, should 
be offered to the greatest sinners. Besides, he hath said, 
u And let him that is athirst come ; and whosoever will, let 
him take the water of life freely ;" that is, ' with al] my heart/ 
What ground now is here for despair ? If thou sayest, 
The number and burden of my sins ; I answer, Nay ; that 
is rather a ground for faith : because such an one, above all 
others, is invited by Christ to come unto him, yea, promised 
rest and forgiveness if he come. Matt. xi. 28. What 
ground then to despair ? Verily non^ at all. Thy despair 
then is a thing unreasonable and without, footing in the 
word. 

Object. i But I have no experience of God's love. God 
hath given me no comfort, or ground of hope, though I have 
waited upon him for it many a day/ 

Thou hast experience of God's love ; for he has opened 
thine eyes to see thy sins : and he has given thee desires to 
be saved by Jesus Christ. For by thy sense of sin thou art 
made to see thy poverty of spirit, and that has laid thee 
under a sure ground to hope that heaven shall be thine here- 
after. Also thy desire to be saved by Christ, has put thee 
under another promise ; so there are two to hold thee up 
in them, though thy present burden be ever so heavy. 
Matt. v. 3, 6. 

As for what thou sayest, as to God's silence to thee ; per- 
haps he has spoken to thee once or twice already, but thou 
hast not perceived it. Job xxxiii. 14, 15. 

However, thou hast Christ crucified, set forth before thine 
eyes in the Bible, and an invitation to come unto him, though 
thou be a Jerusalem sinner, though thou be the greatest sin- 
ner; and so no ground to despair. What, if God will be 
silent to thee, is that ground of despair ? Not at all; so long 
as there is a promise in the Bible that God will in no wise 
cast away the coming sinner, and so long as he invites the 
Jerusalem sinner to come unto him. John vi. 37. 



NO GROUND FOR DESPAIR. 77 

Build not therefore despair upon these things ; they are 
no sufficient foundations for it; such plenty of promises being 
in the Bible, and such a discovery of his mercy to great sin- 
ners of old ; especially since we have withal a clause in the 
commission given to ministers to preach, that they should 
begin with the Jerusalem sinners in their offering of mercy 
to the world. 

Besides, God says, " They that wait upon the Lord shall 
renew their strength ; they shall mount up with wings like 
eagles." But perhaps it may be long first. "I waited long," 
saith David, " and did seek the Lord." And at length his 
cry was heard : wherefore he bids his soul wait on God, and 
says, For it is good so to do before thy saints. Psalm, xl. 1 ; 
lxii. 5 ; lii. 9. 

And what if thou waitest upon God all thy days ? Is it 
below thee ? And what if God will cross his book, and blot 
out the handwriting that is against thee, and not let thee 
know it as yet ? Is it fit to say unto God, Thou art hard- 
hearted ? Despair not ; thou hast no ground to despair, so 
long as thou livest in this world. It is a sin to begin to de- 
spair before one sets his foot over the threshold of hell-gates. 
For them that are there, let them despair and spare not ; but 
as for thee, thou hast no ground to do it. What ! despair 
of bread in a land that is full of corn ! Despair of mercy 
when our God is full of mercy ! Despair of mercy, when 
God goes about by his ministers, beseeching sinners to be 
reconciled unto him ! 2 Cor. v. 18-20. Thou scrupulous 
fool, where canst thou find that God was ever false to his 
promise, or that he ever deceived the soul that ventured 
itself upon him ? He often calls upon sinners to trust him, 
though they walk in darkness, and have no light. Isa. 1. 10. 
And they have his promise and oath for their salvation, 
that flee for refuge to the hope set before them. Heb. vi. 
17, 18. 

Despair ! when we have a God of mercy, and a redeeming 

7* 



78 THE JERUSALEM SINNER SAVED. 

Christ alive ! For shame, forbear. Let them despair that 
dwell where there is no God, or that are confined to those 
chambers of death which can be reached by no redemption. 

A living man despair ! when he is chid for murmuring and 
complaining ! Lam. iii. 39. Oh ! so long as we are where 
promises swarm, where mercy is proclaimed, where grace 
reigns, and where Jerusalem sinners are privileged with the 
first offer of mercy, it is a base thing to despair. Despair 
undervalues the promise, undervalues the invitation, under- 
values the proffer of grace. Despair undervalues the ability 
of God the Father, and the redeeming blood of Christ his 
Son. Oh unreasonable despair ! Despair makes man God's 
judge ; it is a controller of the promise, a contradicter of 
Christ in his large offers of mercy : and one that undertakes 
to make unbelief the great manager of our reason and judg- 
ment, in determining about what God can and will do for 
sinners. 

Despair! It is the devil's fellow, the devil's master; yea, 
the chain with which he is captivated and held under dark- 
ness for ever : and to give way thereto in a land that flows 
with milk and honey, in a state and time of mercy, is an 
uncomely thing. 

I would say to my soul, * my soul ! this is not the 
place of despair ; this is not the time to despair in ! As 
long as mine eyes can find a promise in the Bible, as long 
as there is the least mention of grace, as long as there is a 
moment left me of breath or life in this world ; so long will 
I wait or look for mercy, so long will I fight against unbe- 
lief and despair/ 

This is the way to honor God and Christ; this is the way 
to set the crown on the promise ; this is the way to welcome 
the invitation and inviter ; and this is the way to thrust thy- 
self under the shelter and protection of the word of grace. 
Never despair so long as our text is alive, for that doth sound 



REASONS AGAINST DESPAIR. 79 

it out, — that mercy by Christ is offered, in the first place, to 
the greatest sinner. 

Despair is an unprofitable thing. It will make a man 
weary of waiting upon God. 2 Kings vi. 33. It will make 
a man forsake God, and seek his heaven in the good things 
of this world. Gen. iv. 13-17. It will make a man his own 
tormentor, and flounce and fling like a wild bull in the net. 
Isa. li. 20. 

Despair ! it drives a man to study his own ruin, and 
brings him at last to be his own executioner. 2 Sam. xvii. 23 ; 
Matt, xxvii. 3-5. 

Besides, I am persuaded also, that despair is the cause 
that there are so many that would fain be Atheists in the 
world. For because they have entertained a conceit that 
God will never be merciful to them ; therefore they labor to 
persuade themselves that there is no God at all, as if their 
misbelief would kill God, or cause him to cease to be. A 
poor shift for an immortal soul, for a soul that liketh not to 
retain God in its knowledge ! If this be the best that despair 
can do, let it go, man, and betake thyself to faith, to prayer, 
to wait for God, and to hope, in despite of ten thousand 
doubts. 

And for thy encouragement, take yet (as an addition to 
what has already been said) the following scripture : " The 
Lord takcth pleasure in them that fear him, in those that 
hope in his mercy. " Whence note, They fear not God, 
that hope not in his mercy. Also God is angry with them 
that hope not in his mercy : for he only taketh pleasure in 
them that hope. He that believeth, or hath received his 
testimony, "hath set to his seal that God is tame;" but he 
that receiveth it not, u hath made him a liar/' and that is a 
very unworthy thing. 1 John v. 10, 11. "Let the wicked 
forsake his way, and the unrighteous man his thoughts; 
and let him return to the Lord, and he will have mercy 
upon him; and to our God, for he will abundantly pardon. " 



80 THE JERUSALEM SINNER SAVED. 

Perhaps thou art weary of thy ways, but art not weary of 
thy thoughts, of thy unbelieying and despairing thoughts. 
Now, God also would have thee cast away these thoughts, 
as such which he deserveth not at thy hands; for he will 
have mercy upon thee, and he will abundantly pardon. 

"0 fools! and slow of heart to believe all that the pro- 
phets have spoken." Mark you here, slowness to believe is 
a piece of folly. i Ay !' but sayest thou, ' I do believe some, 
and I believe what can make against me/ Ay, but sinner, 
Christ Jesus here calls thee fool for not believing all. Be- 
lieve all, and despair if thou canst. He that believes all, 
believes that text that saith, Christ would have mercy 
preached first to the Jerusalem sinners. He that believes 
all, believes all the promises and consolations of the word; 
and the promises and consolations of the word weigh heavier 
than do all the curses and threatenings of the law; and 
mercy rejoiceth against judgment. Wherefore believe all, 
and mercy will to thy conscience weigh judgment down, and 
so minister comfort to thy soul. The Lord take the yoke 
from off thy jaws, since he has set meat before thee, (Hos. 
xi. 4), and help thee to remember that he is pleased in the 
first place to offer mercy to the greatest sinners. 

Sixthly, Since Jesus Christ would have mercy offered in 
the first place to the greatest sinners, let souls see that they 
lay right hold thereof, lest they, notwithstanding, indeed 
come short thereof. Faith only knows how to deal with 
mercy; wherefore put not in the place thereof presumption. 
I have observed, that as there are herbs and flowers in our 
gardens, so there are their counterfeits in the field; only 
they are distinguished from the other by the name of wild 
ones. Why, there is faith, and wild faith; and wild faith 
is this presumption. I call it wild faith, because God never 
placed it in his garden, his church; it is only to be found 
in the field, the world. I also call it wild faith, because it 
only grows up and is nourished where other wild notions 



NATURE OF PRESUMPTION. 81 

abound. Wherefore take heed of this, and all may be well; 
for this presumptuousness is a very heinous thing in the 
eyes of God. "The soul, that shall do aught presump- 
tuously (whether born in the land or a stranger), the same 
reproacheth the Lord : and that soul shall be cut off from 
among his people. " The thoughts of this made David 
tremble, and pray, that God would hold him back from pre- 
sumptuous sins, and not suffer them to have dominion over 
him. 

Now this presumption, then puts itself, in the place of 
faith, when it tampereth with the promise for life, while the 
soul is a stranger to repentance. Wherefore you have in 
the text, to prevent doing thus, both repentance and remis- 
sion of sins to be offered to Jerusalem; not remission with- 
out repentance : for all that repent not shall perish, let then? 
presume on grace and the promise while they will. Luke 
xiii. 1-3. 

Presumption, then, is that which severeth faith and re- 
pentance, concluding, that the soul shall be saved by grace, 
though the man was never made sorry for his sins, nor the 
love of the heart turned therefrom. This is to be "self- 
willed" as Peter has it; and this is despising the word of 
the Lord, for that has put repentance and faith together. 
Mark i. 15. "And because he hath despised the word of 
the Lord, and hath broken the commandment, that soul 
shall utterly be cut off: his iniquity shall be upon him." 

Let such therefore look to it, who yet are, and abide in 
their sins; for such, if they hope, as they are, to be saved, 
presume upon the grace of God. Wherefore presumption 
and not hearkening to God's word are put together. Deut. 
vii. 12. 

Again, Men presume when they are resolved to abide 
in their sins, and yet expect to be saved by God's grace 
through Christ. This is as much as to say, 'God liketh sin 
as well as I do, and careth not how men live, if so be they 



82 THE JERUSALEM SINNER SAVED. 

lean upon his Son/ Of this sort are they that build up 
Zion with blood, and Jerusalem with iniquity; that judge 
for reward, and teach for hire, and divine for money, and 
lean upon the Lord. This is doing things with a high hand 
against the Lord our God, and taking him, as it were, at the 
catch. This is, as we say among men, to seek to put a trick 
upon God, as if he had not sufficiently fortified his propo- 
sals of grace by his holy word, against all such kind of 
fools as these. 

But look to it. Such will be found at the day of God, 
not among that great company of Jerusalem sinners that 
shall be saved by grace, but among those that have been 
the great abusers of the grace of God in the world. Those 
that say, Let us sin that grace may abound, and let us do 
evil that good may come, their damnation is just. And if 
so, they are a great way off of that salvation that is by Jesus 
Christ presented to the Jerusalem sinners. 

I have therefore these things to propound to that Jerusa- 
lem sinner that would know, if he may be so bold as to 
venture himself upon this grace. 

1. Dost thou see thy sins? 

2. Art thou weary of them? 

3. Wouldst thou with all thy heart be saved by Jesus 
Christ ? I dare say no less. I dare say no more. 

But if it be truly thus with thee, how great soever thy 
sins have been, how bad soever thou feelest thy heart, how 
far soever thou art from thinking that God has mercy for 
thee; thou art the man, the Jerusalem sinner, that the word 
of God has conquered, and to whom it offereth free remis- 
sion of sins, by the redemption that is in Jesus Christ. 

When the jailer cried out, "Sirs, what must I do to be 
saved V y the answer was, " Believe on the Lord Jesus 
Christ, and thou shalt be saved." He that sees his sins 
aright, is brought to his wit's end by them, and he that is 



THE PROMISE SMILES ON THE TREMBLING. 83 

so, is willing to part from them and to be saved by the 
grace of God. 

If this be the case, fear not. Give no way to despair ; thou 
presumest not, if thou believest to life everlasting in Jesus 
Christ: yea, Christ is prepared for such as thou art. 

Therefore take good courage, and believe. The design 
of Satan is to tell the presumptuous, that their presuming 
on mercy is good; but to persuade the believer, that his be- 
lieving is impudent bold dealing with God. I never heard 
a presumptuous man in my life say that he was afraid that 
he presumed; but I have heard many an honest, humble 
soul say, that they have been afraid that their faith has been 
presumption. Why should Satan molest those whose ways 
he knows will bring them to him ? And who can think 
that he should be quiet when men take the right course to 
escape his hellish snares? This therefore is the reason why 
the truly humble is opposed, while the presumptuous goes 
on by wind and tide. The truly humble, Satan hates; but 
he laughs to see the foolery of the other. 

Does thy hand and heart tremble ? Upon thee the pro- 
mise smiles. "To this man I will look," says God, "even 
to him that is poor, and of a contrite spirit, and that trem- 
bleth at my word." 

What, therefore, I have said of presumption, concerns 
not the humble in spirit at all. I therefore am for gather- 
ing up the stones, and taking the stumblingblocks out of 
the way of God's people, and for warning them that lay the 
stumblingblock of their iniquity before their faces, and then 
for presuming upon God's mercy. And let them look to 
themselves. Ezek. xiv. 6-8. 

Also our text stands firm as ever it did, and our observa- 
tion is still of force, That Jesus Christ would have mercy 
offered in the first place to the greatest sinners. So then, 
let none despair ; let none presume. Let none despair that 
are sorry for their sins, and would be saved by Jesus Christ. 



84 THE JERUSALEM SINNER SAVED. 

Let none presume, that abide in the liking of their sins, 
though the j seem to know the exceeding grace of Christ; 
for though the door stands wide open for the reception of 
the penitent, yet it is fast enough barred and bolted against 
the presumptuous sinner. Be not deceived, Grod is not 
mocked; whatsoever a man sows, that he shall reap. It 
cannot be that Grod should be wheedled out of his mercy, 
or prevailed upon by lips of dissimulation. He knows them 
that trust in him, and that sincerely come to him for mercy. 
Nahum i. 7. 

It is then, not the abundance of sins committed, but the 
not coming heartily to Grod by Christ for mercy, that shuts 
men out of doors. And though their not coming heartily 
may be said to be but a sin, yet it is such a sin as causeth 
that all thy other sins abide upon thee unforgiven. 

G-od complains of this. "They have not cried unto me 
with their heart. They turned, but not to the Most High. 
They turned feignedly." Doing thus, his soul hates; but 
the penitent, humble, broken-hearted sinner, be his trans- 
gressions red as scarlet, red like crimson, in number as the 
sand; though his transgressions cry to heaven against him 
for vengeance, and seem there to cry louder than do his 
prayers., or tears, or groans for mercy, yet he is safe. To 
this man Grod will look. 

Seventhly, Would Jesus Christ have mercy offered in 
the first place to the greatest sinners? then here is ground 
for those, that, as to practice, have not been such, to come to 
him for mercy. 

Although there is no sin little of itself, because it is a 
contradiction of the nature and majesty of Grod, yet we must 
admit of divers numbers, and also of aggravations. Two 
sins are not so many as three; nor are three, that are done 
in ignorance, so great as one that is done against light, 
against knowledge and conscience. Also there is the child 
in sin, and a man in sin, that has his hair gray, and his 



THERE IS ROOM IN CHRIST FOR ALL. 85 

skin wrinkled for very age. And we must put a difference 
betwixt these sinners also. For can it be, that a child of 
seven, or ten, or sixteen years old, should be such a sinner, 
a sinner so vile in the eye of the law, as he is who has 
walked according to the course of this world, forty, fifty, 
sixty, or seventy years? Now, the youth, this stripling, 
though he is a sinner, is but a little sinner, when compared 
with such. 

Now, I say, if there be room for the first sort, for those, 
of the greatest size, certainly there is room for the lesser 
size. If there be a door wide enough for a giant to go in 
at, there is certainly room for a dwarf. If Christ Jesus has 
grace enough to forgive great sinners, he surely has grace 
enough to save little ones. If he can forgive five hundred 
pence, for certain he can forgive fifty. Luke vii. 41, 42. 

Object. 'But you said, that the little sinners must stand 
by until the great ones have received their grace; and that's 
discouraging. ' 

I answer, There are two sorts of little sinners; such as 
are so, and such as feign themselves so. There are those 
that feigned themselves so, that I intended there; and not 
those that are indeed comparatively so. Such as feign 
themselves so, may wait long enough before they obtain 
forgiveness. 

But again. A sinner may be comparatively a little sin- 
ner, and sensibly a great one. There are then two sorts of 
greatness in sin, real and apparent; greatness, by reason of 
the number, and greatness, by reason of thorough con- 
viction of the horrible nature of sin. In this last sense, he 
that has but one sin, if such a one could be found, may in 
his own eyes find himself the greatest sinner in the world. 
Let this man, or this child, therefore, put himself among the 
great sinners, and plead with God as great sinners do, and 
expect to be saved with the great sinners, and as soon, and 
as heartily as they. 



86 THE JERUSALEM SINNER SAVED. 

Yea, a little sinner, that comparatively is truly so, if he 
shall graciously give way to conviction, and shall in God's 
light diligently weigh the horrible nature of his own sins, 
may yet sooner obtain forgiveness for them at the hands of 
the heavenly Father, than he that has ten times his sins, 
and so cause to cry ten times harder to God for mercy. 

For the grievousness of the cry is a great thing with 
God; for if he will hear the widow if she cries at all, how 
much more if she cries most grievously? Exod. xxii. 22,23. 

It is not the number, but the true sense of the abomina- 
ble nature of sin, that makes the cry for pardon lamentable. 
He, as T said, that has many sins, may not cry so loud in 
the ears of God, as he that has far fewer; he in our present 
sense that is in his own eyes the greatest sinner, is he that 
soonest findeth mercy. 

The offer then is to the greatest sinner, to the greatest 
sinner first ; and the mercy is first obtained by him that first 
truly confesseth himself to be such a one. 

There are men that strive at the throne of grace for mercy, 
by pleading the greatness of their necessity. Now their 
plea, as to the prevalency of it, lieth not in the counting up 
of the number, but in the sense of the greatness of their 
sins, and in the vehemency of their cry for pardon. And 
it is observable, that though the birthright was Reuben's, 
and for his foolishness given to the sons of Joseph; yet 
Judah prevailed above his brethren, and of him came the 
Messiah. 1 Chron. v. 1, 2. 

There is a heavenly subtilty to be managed in this mat- 
ter. "Thy brother came with subtilty, and hath taken 
away thy blessing." The blessing belonged to Esau, but 
Jacob by his diligence made it his own. The offer is to the 
greatest sinner, to the greatest sinner first; but if he forbear 
to cry, the sinner that is a sinner less by far than he, both 
as to the number and nature of transgressions, may get the 
blessing first, if he shall have grace to bestir himself well; 



DO NOT EXTENUATE YOUR SINS. 87 

for the loudest cry is heard furthest, aud the most lamenta- 
ble pierces soonest. 

I therefore urge this head, not because I would have little 
sinners go and tell God that they are little sinners, thereby 
thinking to obtain mercy ; for verily, so they are never like to 
have it. For such words declare, that such a one hath no 
true sense at all of the nature of his sins. 

Sin, as I said, in the nature of it, is horrible, though it 
be but one single sin as to act; yea, though it be but a 
sinful thought; and so worthily calls for the damnation of 
the soul. 

The comparison, then, of little and great sinners, is to go 
for good sense among men. But to plead the fewness of thy 
sins, or the comparative harmlessness of their quality before 
God, argueth no sound knowledge of the nature of thy sins, 
and so no true sense of the nature or need of mercy. 

Little sinner, when therefore thou goest to God, though 
thou knowest in thy conscience that thou, as to acts, art no 
thief, no murderer, no whore, no liar, no false swearer, or 
the like, and in reason must needs understand, that thus 
thou art not so profanely vile as others; yet when thou 
goest to God for mercy, know no man's sins but thine own, 
niake mention of no man's sins but thine own. Also la- 
bor not to lessen thy own, but magnify and greaten them 
by all j ust circumstances, and be as if there was never a sin- 
ner in the world but thyself. Also cry out as if thou wast 
the only undone man ; and that is the way to obtain God's 
mercy. 

It is one of the comeliest sights in the world to see a 
little sinner commenting upon the greatness of his sins, 
multiplying and multiplying them to himself, till he makes 
them in his own eyes bigger and higher than he seeth any 
other man's sins to be in the world; and as base a thing it 
is to see a man do otherwise, and as basely will come of it. 
Luke xviii. 10-14. 



88 THE JERUSALEM SINNER SAVED. 

As therefore I said to the great sinner before, Let him 
take heed lest he presume, I say now to the little sinner, 
Let him take heed that he do not dissemble. For there is as 
great an aptness in the little sinner to dissemble, as there is 
in the great one. " He that covereth his sins shall not 
prosper," be he a sinner little or great. 

Eighthly, Would Jesus Christ have mercy offered in the 
first place to the greatest sinners ? Then this shows the 
true cause why Satan "makes such head as he doth against 
him. 

The Father and the Holy Spirit are well spoken of by all 
deluders and deceived persons ; Christ only is the rock of 
offence. u Behold I lay in Zion a stumbling-stone and a 
rock of offence." Not that Satan careth for the Father or 
the Spirit more than he careth for the Son ; but he can let 
men alone with their notions of the Father and the Spirit ; 
for he knows they shall never enjoy the Father nor the 
Spirit, if indeed they receive not the merits of the Son. 
" He that hath the Son hath life ; he that hath not the Son 
of God, hath not life," however they may boast themselves 
of the Father and Spirit. Again, " Whosoever transgresseth, 
and abideth not in the doctrine of Christ, hath not God; he 
that abideth in the doctrine of Christ, hath both the Father 
and the Son." 

Christ, and Christ only, is he that can make us capable of 
enjoying God with life and joy to all eternity. Hence he 
calls himself, i the way' to the Father ) the true and living 
way. For we cannot come to the Father but by him. Satan 
knows this; therefore he hates him. Deluded persons are 
ignorant of this ; and therefore they are so led up and down 
by the nose, as they are by Satan. 

There are many things by which Satan has taken occasion 
to greaten his rage against Jesus Christ. 

As, first, his love to man, and then the many expressions 
of that love. He hath taken man's nature upon him; he 



OPPOSITION OF SATAN. «y 

hath in that nature fulfilled the law to bring in righteous- 
ness for man, and hath spilt his blood for the reconciling of 
men to God; he hath broken the neck of death, put away 
sin, destroyed the works of the devil, and got into his own 
hands the keys of death : and all these are heinous things to 
Satan. He cannot abide Christ for this. Besides, he hath 
eternal life in himself, and that to bestow upon us ; and we 
in all likelihood are to possess the very places from which 
the Satans by transgression fell, if not places more glorious. 
Wherefore he must needs be angry. And is it not a vexa- 
tious thing to him, that we should be admitted to the throne 
of grace by Christ, while he stands bound over in chains of 
darkness, to answer for his rebellions against God and his 
Son, at the terrible day of judgment. Yea, we poor dust 
and ashes must become his judges, and triumph over him for 
ever ; and all this of Jesus Christ ; for he is the meritorious 
cause of all this. 

Now, though Satan seeks to be revenged for this, yet he 
knows it is in vain to attack the person of Christ, who has 
overcome him. Therefore he tampers with a company of silly 
-men, that he may vilify him by them. And they, bold fools 
as they are, will not spare to spit in his face. They will 
rail at his person, and deny the very being of it : they will 
rail at his blood, and deny the merit and worth of it. They 
will deny the very end, why he accomplished the law, and 
by tricks, and quirks, which he helpeth them to, they set up 
fond names and images in his place, and give the glory of a 
Saviour to them. Thus Satan worketh under the name of 
Christ, and his ministers under the name of the ministers of 
righteousness. And by his wiles and stratagems he undoes 
a world of men. 

But there is a seed chosen of God, and they shall serve 
him, and it shall be counted to the Lord for a generation. 
These shall see their sins and that Christ is the way to hap- 

8* 



90 THE JERUSALEM SINNER SAVED. 

piness. These shall venture themselves both body and soul 
upon his worthiness. 

All this Satan knows, and therefore his rage is kindled 
the more. Wherefore, according to his ability and allow- 
ance, he assaulteth, tempteth, abuseth, and, stirs up what he 
can to be hurtful to these poor people ; that he may, while 
his time shall last, make it as hard and difficult for them to 
go to eternal glory as he can. Oftentimes, he abuses them 
with wrong apprehensions of God, and with wrong appre- 
hensions of Christ. He also casts them into the mire, to 
the reproach of religion, the shame of their brethren, the 
derision of the world, and dishonor of God. He holds our 
hands, while the world buffets us ; he puts bear-skins upon 
us, and then sets the dogs at us. He bedaubs us with his 
own foam, and then tempts us to believe, that that bedaub- 
ing comes from ourselves. 

Oh, the rage and the roaring of this lion ! and the hatred 
that he manifests against the Lord Jesus, and against them 
that are purchased with his blood ! But yet in the midst 
of all this, the Lord Jesus sends forth his heralds to pro- 
claim in the nations his love to the world ; and to invite 
them to come in to him for life ; yea, his invitation is so 
large, that it offereth his mercy, in the first place, to the 
greatest sinners of every age, which augments the devil's 
rage the more. 

Wherefore, as I said before, fret he, fume he, the Lord, 
Jesus will divide the spoil with this great one ; yea, " He 
shall divide the spoil with the strong; because he hath poured 
out his soul unto death, and he was numbered with the 
transgressors, and he bare the sin of many, and made inter- 
cession for the transgressors/ ' Isa. liii. 53. 

Ninth, Would Jesus Christ have mercy offered, in the first 
place, to the greatest sinners ? Let the tempted harp upon 
this string for their help and consolation. The tempted, 



HOW TO FOIL SATAN. 91 

wherever he dwells, always thinks himself the greatest sin- 
ner, one most unworthy of eternal life. 

This is Satan's master argument. 'Thou art a horrible 
sinner, a hypocrite, one that has a profane heart and one 
that is an utter stranger to a work of grace/ I say, this is 
his maul, his club, his master-piece; he doth with this, as 
some do with their enchanted songs, sing them every where. 
I believe there are but few saints in the world that have not 
had this temptation sounding in their ears. But were they 
but aware, Satan by all this does but drive them to the gap 
out at which they should go, and so escape his roaring. 

Saith he, 'Thou art a great sinner, a horrible sinner, a 
profane-hearted wretch, one that cannot be matched for a 
vile one in the country/ 

And all this while Christ says to his ministers, Offer 
mercy, in the first place, to the greatest sinners. So that 
this temptation drives thee directly into the arms of Jesus 
Christ. 

Were therefore the tempted but aware, he might say, 
'Ay, Satan, so I am. I am a sinner of the biggest size, 
and therefore have most need of Jesus Christ. Yea, be- 
cause I am such a wretch, therefore Jesus Christ calls me; 
yea, he calls me first ; the first proffer of the gospel is to be 
made to the Jerusalem sinner. I am he. Wherefore stand 
back, Satan ! make a lane; my right is first to come to Jesus 
Christ. 

This now will be like for like. This would foil the 
devil ; this would make him say, ( I must not deal with this 
man thus; for then I put a sword into his hand to cut off 
my head/ 

And this is the meaning of Peter, when he saith, "Re- 
sist him, steadfast in the faith ;" and of Paul, when he 
saith, "Take the shield of faith, wherewith ye shall be able 
to quench all the fiery darts of the wicked." 

Wherefore is it said, "Begin at Jerusalem/' if the Jeru- 



92 THE JERUSALEM SINNER SAVED. 

salem sinner is not to have the benefit of it ? t And if I am 
to have the benefit of it, let me call it to mind when Satan 
haunts me with the continual remembrance of my sins, of 
my Jerusalem sins. Satan and my conscience say I am the 
greatest sinner; Christ offereth mercy in the first place to 
the greatest sinners. Nor is the manner of the offer other 
but such as suite th with my mind. I am sorry for my sin; 
yea, sorry at my heart, that ever sinful thought did enter, 
or find the least entertainment in my wicked mind : and 
might I obtain my wish, I would never more that my heart 
should be a place for aught but the grace, and Spirit, and 
faith of the Lord Jesus. I speak not this to lessen my 
wickedness. I would not for all the world, but be placed by 
mine own conscience in the very front of the greatest sin- 
ners, thai I might be one of the first that are beckoned by 
the gracious hand of Jesus the Saviour to come to him for 
mercy/ 

Well, sinner, thou now speakest like a Christian; but 
say thus in a strong spirit in the hour of temptation, and 
then thou wilt, to thy commendation and comfort, quit thy- 
self well. 

This use of Christ in dark hours, is the life, though the 
hardest part of our Christianity. We should neither stop 
at darkness, nor at the raging of our lusts, but go on in a 
way of venturing and casting the whole of our affairs for 
the next world at the foot of Jesus Christ. This is the way 
to make the darkness light, and also to allay the raging of 
our corruption. The first time the passover was eaten, was 
in the night; and when Israel took courage to go forward, 
though the sea stood in their way like a devouring gulf, and 
the host of the Egyptians followed them at the heels; yet 
the sea gives place, and their enemies were as still as a 
stone till they were gone over. Exod. xii. 8; xiv. 12, 14, 
21,22; xv. 16. 

There is nothing like faith to help at a pinch ; faith dis- 



FAITH OF PERPETUAL USE. 93 

solves doubts, as the sun drives away the mists. And that 
you may not be put out, know your time, as I said, of be- 
lieving it always. There are times when some graces may 
be out of use, but there is no time wherein faith can be 
said to be so; wherefore faith must be always in exercise. 

Faith is the eye, is the mouth, is the hand, and one of 
these is of use all day long. Faith is to see, to receive, to 
work, or to eat; and a Christian should be seeing or receiv- 
ing, or working, or feeding all day long. Let it rain, let it 
blow, let it thunder, let it lighten, a Christian must still be- 
lieve. " At what time I am afraid," said the good man, 
" I will trust in thee." 

Nor can we have a better encouragement to do this, than 
is by the text set before us, even an open heart for a Jeru- 
salem sinner. And if for a Jerusalem sinner to come, then 
for such a one when come. If for such a one to be saved, 
then for such a one that is saved. If for such a one to be 
pardoned his great transgressions, then for such a one who 
is pardoned these, to come daily to Jesus Christ too, to be 
cleansed and set free from his common infirmities, and from 
the iniquities of his holy things. 

Therefore, let the poor sinner that would be saved, labor 
for skill to make the best use of the grace of Christ to help 
him against the temptations of the devil and his sins. 

Tenthly, Would Jesus Christ have mercy offered, in the 
first place, to the greatest sinners? Let those men consider 
this , that may in a day of trial have spoken or done what 
their profession or conscience told them they should not, and 
that have the guilt and burden thereof upon their con- 
sciences. 

Whether a thing be wrong or right, guilt may pursue him 
that doeth some thing contrary to his conscience. But sup- 
pose a man should deny his God, or his Christ, or relin- 
quish a good profession, and be under the real guilt thereof, 
shall he therefore conclude he is gone for ever? Let him 



94 THE JERUSALEM SINNER SAVED. 

come again with Peter's tears, and no doubt he shall ob- 
tain Peter's forgiveness; for the text includes the greatest 
sinners. 

And it is observable, that before this clause was put into 
this commission, Peter was pardoned his horrible revolt 
from his Master. He that revolteth in the day of trial, if 
he is not shot quite dead upon the place, but is sensible of 
his wound, and calls out for a surgeon, shall find his Lord 
at hand to pour wine and oil into his wounds, that he may 
again be healed, and to encourage him to think that there 
may be mercy for him. Besides what we find recorded of 
Peter, you read in the Acts, of some who were through the 
violence of their trials, " compelled to blaspheme," and yet 
are called i saints/ Acts xxvi. 9-11. 

Hence you have a promise or two that speak concerning 
such kind of men, to encourage us to think, that at least 
some of them shall come back to the Lord their God. 
" Shall they fall/ 7 saith he, "and not arise? Shall they 
turn away, and not return?" "And in that day I will 
assemble her that halteth, and I will gather her that was 
driven out, and her that I have afflicted. And I will make 
her that halteth a remnant, and her that was cast off a 
strong nation : and the Lord shall reign over them in Mount 
Zion for ever." Mic. iv. 6, 7; Zeph. iii. 19. What we are 
to understand by her that halteth, is best expressed by the 
prophet Elijah. 1 Kings xviii. 21. 

I will conclude then, that for them that have halted, or 
may halt, the Lord has mercy in the bank, and is willing to 
accept them, if they return to him again. Perhaps they 
may never be, after that, of any great esteem in the house 
of God; but if the Lord will admit them to favor and for- 
giveness, exceeding and undeserved mercy ! See Ezek. 
xliv. 10-14. 

Thou then that mayst be the man, remember this, that 
there is mercy also for thee, ilcturn therefore to God, and 



TREASURES OF MERCY. 95 

to his Son, who hath yet grace in store for thee, and who 
will do thee good. 

But perhaps thou wilt say, l He doth not save all revolt- 
ers, and therefore perhaps not me.' To which I answer. 
Art thou returning to God ? If thou art returning, thou art 
the man; " Keturn ye backsliding children/' he says, "and 
I will heal your backslidings." Some that revolt, as I said, 
are shot dead upon the place ; and for them, who can help 
them ? But for them that cry out of their wounds, it is a 
sign they are yet alive, and if they use the means in time, 
doubtless they may be healed. Christ Jesus has bags of 
mercy that were never yet broken up or unsealed. Hence 
it is said, he has " goodness laid up •" things reserved in 
heaven for his. And if he breaks up one of these bags, who 
can tell what he can do ! Hence his love is said to be such 
asseth knowledge, and that his riches are unsearchable. 
He has, no body knows what, for no body knows whom : he 
has by him in store for such as seem, in the view of all men, 
to be gone beyond recovery. For this the text is plain. 
What man or angel could have thought that the Jerusalem 
sinners had been yet on this side of an impossibility of en- 
joying life and mercy ? Hadst thou seen their actions, and 
what horrible things they did to the Son of God ; yea, how 
stoutly they backed what they did, when they had killed his 
person, with resolves and endeavors to persevere, against 
his name and doctrine 5 and that there was not found among 
them all that while, as we read of, the least remorse or 
regret for these their doings; couldst thou have imagined 
that mercy would ever have took hold of them, at least so 
soon ! nay, that they should, of all the world, be counted 
those only meet to have it offered to them in the very first 
place ! For so my text commands, " Preach repentance 
and remission of sins among all nations, beginning at Jeru- 
salem. " 

I tell you the thing is a wonder, and must for ever stand 



96 THE JERUSALEM SINNER SAVED. 

for a wonder among the sons of men. It stands also for an 
everlasting invitation and allurement to the greatest sinners 
to come to Christ for mercy. 

Now since, in the opinion of all men, the revolter is 
such a one, if he has, as I said before, any life in him, let 
him take encouragement to come again, that he may live 
by Christ. 

Eleventhly, Would Jesus Christ have mercy offered, in 
the first place, to the greatest sinners ? then let God's minis- 
ters tell them so. 

There is an incidence in us, I know not how it doth come 
about, when we are converted to contemn them that are left 
behind. Poor fools as we are, we forget that we ourselves 
were so ! Tit. iii. 2, 3. But would it not become us better, 
since we have tasted that the Lord is gracious, to carry it 
towards them so, that we may give them, convincing ground 
to believe, that we have found that mercy which also sets 
open the door for them to come and partake with us. 

Ministers, I say, should do thus, both by their doctrine, 
and in all other respects. 

Austerity doth not become us, neither in doctrine nor in 
conversation. We ourselves live by grace ; let us give as 
we receive, and labor to persuade our fellow-sinners, whom 
Grod has left behind us, to follow after, that they may par- 
take with us of grace. We are saved by grace. Let us live * 
like them that are gracious. Let all our things (to the 
world) be done in charity towards them. Let us pity them, 
pray for them, be familiar with them for their good. Let 
us lay aside our foolish, worldly, carnal grandeur ; let us not 
walk the streets and have such behaviors as signify we are 
scarce for touching the poor ones that are left behind, no not 
with a pair of tongs. It becomes us not thus to do. 

Remember your Lord. He was familiar with publicans 
and sinners to a proverb. " Behold a gluttonous man, and 
a wine-bibber, a friend of publicans and sinners." The first 



EFFORTS TO WIN SOULS. 97 

part, concerning his gluttonous eating and drinking, to be 
sure, was a horrible slander; but for the other, nothing 
was ever spoke truer of him by the world. Now, why should 
we lay hands cross on this text; that is, choose good victuals, 
and love the sweet wine, better than the salvation of the poor 
publican ? Why not be familiar with sinners, provided we 
hate their spots and blemishes, and seek that they may be 
healed of them ? 

Why not be fellowly with our carnal neighbors, if we 
take occasion to do so, that we may drop and be yet distill- 
ing some good doctrine upon their souls ? Why not go to 
the poor man's house, and give him a penny and a scripture 
to think upon ? Why not send for the poor to fetch away, 
at least, the fragments of thy table, that the bowels of thy 
fellow sinner may be refreshed as well as thine ? 

Ministers should be exemplary; but I am an inferior man, 
and must take heed of too much meddling. But might I, I 
would meddle with them, with their wives, and with their 
children too. I mean not this of all ; but of them that de- 
serve it, though I may not name them. 

But I say, let ministers follow the steps, of their blessed 
Lord, who by word and deed showed his love to the salva- 
tion of the world, in such a carriage as declared him to pre- 
fer their salvation before his own private concern. For we 
are commanded to follow his steps, "who did no sin, neither 
was guile found in his mouth. " 

And as I have said concerning ministers, so I say to all 
the brethren, Carry it so, that all the world may see that 
indeed you are the sons of love. 

Love your Saviour ; yea, show one to another that you 
love him, not only by seeming love of affection, but with 
the love of duty. Practical love is best. Many love Christ 
with nothing but the lick of the tongue. Alas ! Christ Jesus 
the Lord must not be put off thus. " He that hath my com- 

9 



98 THE JERUSALEM SINNER SAVED. 

mandments, and keepeth them/' saith he, u he it is that 
loveth me." 

Practical love, which stands in self-denial, in charity to 
my neighbor, and a patient enduring of affliction for his 
name; this is counted love. 

Right love to Christ is that which carries in it a pro- 
voking argument to others of the brethren. Heb. x. 24. 

Should a man ask me, how he should know that he loveth 
the children of God ? the best answer I could give him would 
be in the words of the apostle John ; " By this," saith he, 
" we know that we love the children of God, when we love 
God, and keep his commandments." 

Love to God and Christ, is then shown, when we are 
tender of his name ; and then we show ourselves tender 
of his name, when we are afraid to break any the least of 
his commandments. And when we are here, then do we 
show our love to our brother also. 

Now, we have obligation sufficient thus to do, because our 
Lord loved us, and gave himself for us, to deliver us from 
death, that we might live through him. 

The world, when they hear the doctrine that I have as- 
serted and handled in this little book, namely, That Jesus 
Christ would have mercy offered in the first place to the 
greatest sinners, will be apt, because themselves are unbe- 
lievers, to think that this' is a doctrine that leads to loose- 
ness, and that gives liberty to the flesh. But 'if you that 
believe love your brethren and your neighbors truly and 
as you should, you will put to silence the ignorance of 
such foolish men, and stop their mouths from speaking 
evil of you. 

And, I say, let the love of Christ constrain us to this. 
Who deserve th our heart, our mouth, our life, our goods, so 
much as Jesus Christ, who has bought us to himself by his 
blood, to this very end, that we should be a peculiar people, 
zealous of good works ? 



UNGODLY PROFESSORS. 99 

There is nothing more seemly in the world, than to see a 
Christian walk as becomes the gospel; nor any thing more 
unbecoming a reasonable creature, than to hear a man say, I 
believe in Christ, and yet see in his life debauchery and pro- 
faneness. Might I, such men should be counted the basest 
of men; such men should be counted by all, unworthy of 
the name of a Christian, and should be shunned by every 
good man, as such who are the very plague of profession. 
For so it is written we should carry it towards them. 
AVhoso have a form of godliness, and deny the power 
thereof, from such we must turn away. 

It has ofttimes come into my mind to ask, by what means 
it is that the gospel profession should be so tainted with 
loose and carnal professors? And I could never arrive to 
better satisfaction in the matter than this : Such men are 
made professors by the devil, and so by him put among the 
rest of the godly. A certain man had a fruitless fig-tree 
planted in his vineyard. Luke xiii. 6. But by whom was 
it planted there ? Even by him that sowed the tares, his 
own children, among the wheat, (Matt. xiii. 37—40,) and 
that was the devil. But why doth the devil do thus ? Not 
of love to them, but to make of them offences and stumbling- 
blocks to others; for he knows that a loose professor in the 
church does more mischief to religion than ten can do to it 
that are in the world. 

Was it not, think you, the devil that stirred up the dam- 
sel that you read of in Acts xvi. to cry out, " These are the 
servants of the most high God, that show unto us the way 
of salvation?" Yes it was, as is evident; for Paul was 
grieved to hear it. But why did the devil stir up her to 
cry so, but because that was the way to blemish the gospel, 
and to make the world think that it came from the same 
hand as did her soothsaying and witchery? ver. 16, 17, 18. 
" Holiness, Lord, becomes thy house for ever. ,, 



100 THE JERUSALEM SINNER SAVED. 

Let therefore whoever they be that profess the name of 
Christ, take heed that they scandal not that profession which 
they make of him. Since he has so graciously offered us — as 
we are sinners of the biggest size — in the first place, his 
grace to save us. 






CHAPTER VI. 



DANGER OF PRESUMPTION. 



Having thus far spoken of the riches of the grace of 
Christ, and of the freeness of his heart to embrace the Je- 
rusalem sinners, it may not be amiss to give you, yet, as a 
caution, an intimation of one thing, namely, That this grace 
and freeness of liis heart is limited to time and day; the 
which whoso overstandeth, shall perish notwithstanding. 

For as a king who of grace sendeth out his rebellious 
people an offer of pardon, if they accept thereof by such a 
day, yet beheadeth or hangeth those that come not for 
mercy until the day or time be past; so Christ Jesus has 
set the sinner a day, a day of salvation, an acceptable time; 
but he who standeth out, or goeth on in rebellion beyond 
that time, is like to come off with the loss of his soul. 2 Cor. 
vi. 2; Heb. iii. 13, 16-19; vi. 7; Luke xix. 41, 42. 

Since therefore things are thus, it may be convenient here 
to touch a little upon these particulars. 

1. That this day, or time, thus limited, when it is con- 
sidered with reference to this or that man, is ofttimes undis- 
cerned by the person concerned therein, and always is kept 
secret as to the shutting up thereof. 

And this in the wisdom of God is thus, to the end no 
man, when called upon, should put off turning to God to 
another time. Now to-day, is that and only that which is 
revealed in holy writ. Psalm 1. 22; Eccles. xii. 1; Heb. ii. 
13, 16. 

And this shows us the desperate hazards which those men 
run, who when invitation or conviction attends them, put off 
turning to God to be saved till another, and as they think, 

9* (101) 



102 THE JERUSALEM SINNER SAVED. 

a more fit season and time. For many, by so doing, defer 
to do this, till the day of God's patience and long-suffering 
is ended; and then, for their prayers and cries after mercy, 
they receive nothing, as it were, but mocks, and are laughed 
at by the Wisdom of heaven. Prov. i. 20-29; Isa. lxv. 12- 
16; lxvi. 4; Zech. vii. 11-13. 

2. Another thing to be considered is this, namely, that 
the day of God's grace with some men begins sooner, and 
also sooner ends, than it doth with others. Those at the 
first hour of the day had their call sooner than they who 
were called upon to turn to God at the sixth hour of the 
day; yea, and they who were hired at the third hour had 
their call sooner than they who were called at the eleventh. 
Matt. xx. 1-6. 

The day of God's patience began with Ishmael, and also 
ended, before he was twenty years old. At thirteen years 
of age he was circumcised; the next year after, Isaac was 
born, and then Ishmael was fourteen years old. Now, that 
day that Isaac was weaned, that day was Ishmael rejected; 
and suppose that Isaac was three years old before he was 
weaned, that was but the seventeenth year of Ishmael : 
wherefore the day of God's grace was ended with him be- 
times. Gen. xvii. 24, 25; xxi. 2-11; Gal. iv. 30. 

Cain's day ended with him betimes. After God had 
rejected him, he lived to beget many children, and build a 
city, and to do many other things. But alas! all that 
while he was a fugitive and a vagabond ; nor carried he any 
thing with him, after the day of his rejection was come, but 
this doleful language in his conscience, 'From God's face 
shall I be hid.' 

Esau, through his extravagancies would needs go to sell 
his birth-right; not fearing (as other confident fools) but 
that yet the blessing would still be his. After which he 
lived many years, but all of them under the wrath of God, as 
was, when the time came, made to appear to his destruction. 



SIGNS OF THE DAY OF GRACE. 103 

For u when he would have inherited the blessing, he was 
rejected: for he found no place of repentance, though he 
sought it carefully with tears." 

Many such instances might be given. They are tokens of 
the displeasure of God against such as fool away (as the wise 
man has it) the price which is put into their hand to get 
wisdom. Prov. xvii. 16. 

Let these things therefore be a further caution to those 
that sit under the glorious sound of the gospel, and hear of 
the riches of the grace of God in Christ to poor sinners. 

To slight grace, to despise mercy, and to stop the ear 
when God speaks, when he speaks such great things, so 
much to our profit, is a great provocation. He offers, he 
calls, he woos, he invites, he prays, he beseeches us, in this 
day of grace, to be reconciled to him ; yea, and has provided 
for us the means of reconciliation himself. Now, this des- 
pised, must needs be provoking; and "it is a fearful thing 
to fall into the hands of the living God." 

Object. But some man may say unto me, i Fain I would 
be saved, fain I would be saved by Christ; but I fear this 
- day of grace is past, and that I shall perish, notwithstanding 
the exceeding riches of the grace of God/ 

To this doubt I would answer several things, 

1. With respect to this day. 

2. With respect to thy desires. 

3. With respect to thy fears. 

First, With respect to the day ; that is, whether it be 
ended with a man or no. 

1. Art thou jogged, and shaken, and molested at the hear- 
ing of the word ? Is thy conscience then awakened and con- 
vinced that thou art at present in a perishing state, and that 
thou hast need to cry to God for mercy ? This is a hopeful 
sign that this day of grace is not past with thee ; for usually 
they that are past grace are also in their conscience past feel- 
ing, being " seared with a hot iron." 



104 THE JERUSALEM SINNER SAVED. 

Consequently those who are past grace must be such as 
are denied the awakening fruits of the word preached. " The 
dead that hear/' says Christ, " shall live." At least while 
Christ has not quite done with them, the day of God's pa- 
tience is not at an end with them. 

2. Are there in thy more retired condition, arguings, 
stragglings, and strivings with thy spirit to persuade thee 
of the vanity of what vain things thou lovest, and to win 
thee in thy soul to a choice of Christ Jesus, and his heavenly 
things? Take heed and rebel not; for the day of God's 
grace and patience will not be past with thee, till he saith, 
" his Spirit shall strive no more" with thee. For then the 
woe comes, when " he shall depart from them ;" and when 
he says to the means of grace, "Let them alone." 

3. Art thou visited in the night-seasons with dreams about 
thy state, and that thou art in danger of being lost ? Hast 
thou heart-shaking apprehensions, when deep sleep is upon 
thee, of hell, death, and judgment to come ? these are signs 
that God has not wholly left thee, or cast thee behind his 
back for ever. " For God speaketh once, yea, twice, yet 
man perceiveth it not. In a dream, in a vision of the night, 
when deep sleep falleth upon men, in slumberings upon the 
bed ; then he openeth the ears of men and sealeth their in- 
struction, that he may withdraw man from his purpose (his 
sinful purpose), and hide pride from man." 

All this while God has not left the sinner, nor is come 
to the end of his patience towards him ; but stands at least 
with the door of grace ajar in his hand, as being loath as 
yet to bolt it against him. 

4. Art thou followed with affliction, and dost thou hear 
God's angry voice in thy afflictions ? Doth he. send with 
thy affliction an interpreter to show thee thy vileness, and 
why or wherefore the hand of God is upon thee, and upon 
what thou hast; namely, that it is for thy sinning against 
him, and that thou mightest be turned to him ? If so, thy 



SHINS OF THE DAY OF GRACE. 105 

summer is not quite ended ; thy harvest is not quite over 
and gone. Take heed, stand out no longer; lest he cause 
darkness, and lest thy feet stumble upon the dark moun- 
tains ; and lest, while you look for light, he turn it into the 
shadow of death, and make it gross darkness. Jer. viii. 20 ; 
xiii. 15-17. 

5. Art thou crossed, disappointed, way-laid, and over- 
thrown in all thy foolish ways and doings ? This is a sign 
God has not quite left thee, but that he still waits upon thee 
to turn thee. Consider, I say, has he made a hedge, and a 
wall to stop thee ? Has he crossed thee in all thou puttest 
thy hand unto ? Take it as a call to turn to him ; for by his 
thus doing, he shows he has a mind to give thee a better 
portion. For usually when God gives up men, and resolves 
to let them alone in the broad way, he gives them rope, and 
lets them have their desire in all hurtful things. Hos. ii. 
6-15; Psalm lxxiii. 3-13; Eom. xi. 9. 

Therefore take heed to this also, that thou strive not 
against this hand of God. But betake thyself to a serious 
inquiry into the causes of this hand of God upon thee, and 
incline to think, it is because the Lord would have thee look 
to that which is better than what thou wouldst satisfy thy- 
self withal. When God had a mind to make the prodigal 
go home to his father he sent a famine upon him, and denied 
him a satisfaction of the husks which the swine did eat. 
And observe it, now he was in a strait, he betook him to 
consideration of the good that there was in his father's 
house ; yea, he resolved to go home to his father, and his 
father dealt well with him ; he received him with music and 
dancing, because he had received him safe and sound. Luke 
xv. 14-32. 

6. Hast thou any enticing thoughts of the word of God 
upon thy mind ? Doth, as it were, some holy word of God, 
give a glance upon thee, cast a smile upon thee, let fall, 
though it be but a drop of its savor upon thy spirit; yea, 



106 THE JERUSALEM SINNER SAVED. 

though it stays but one moment with thee ? ! then the 
day of grace is not past ! the gate of heaven is not shut ! nor 
God's heart and pity withdrawn from thee as yet ! Take 
heed therefore, and beware that thou make much of the 
heavenly gift, and of that good word of God of the which he 
has made thee taste. Beware, I say, and take heed; there 
may be a falling away for all this : but I say, as yet, God 
has not left thee, as yet he has not cast thee off. Heb. 
vi. 1-9. 

Secondly, With respect to thy desires, what are they? 
Wouldst thou be saved? Wouldst thou be saved with a 
thorough salvation ? Wouldst thou be saved from guilt and 
filth too ? Wouldst thou be the servant of thy Saviour ? 
Art thou indeed weary of the service of thy old master the 
devil, of sin and the world ? And have these desires put 
thy soul to flight ? Hast thou through desires betaken thy- 
self to thy heels ? Dost fly to him that is a Saviour from 
the wrath to come, for life ? If these be thy desires, and if 
they be unfeigned, fear not. Thou art one of those run- 
aways whom God has commanded our Lord to receive, and 
not to send thee back to the devil thy master again, but to 
give thee a place in his house, even the place which liketh 
thee best. " Thou shalt not deliver unto his master," says 
he, "the servant which is escaped from his master unto 
thee : he shall dwell with thee, even among you, in that 
place which he shall choose, in one of thy gates, where it 
liketh him best : thou shalt not oppress him." This is a 
command to the church of old, consequently to the Head of 
the church. For all commands from God come to her 
through her Head. Whence I conclude, that as Israel of old 
was to receive the runaway servant who escaped from a 
heathen master to them, and should not dare to send him 
back to his master again, so Christ's church now, and con- 
sequently Christ himself may not, will not refuse that soul 
that has made his escape from sin, Satan, the world, and 



FEARS ABOUT ELECTION REMOVED. 107 

hell, unto him; but will certainly let him dwell in his house, 
among his saints, in that place which he shall choose, even 
where it liketh him best. For he says in another place, 
"And him that cometh to me I will in no wise cast out." 
In no wise ; let his crimes be what they will, either for 
nature, multitude, or the attendance of aggravating circum- 
stances. 

Wherefore if thy desires be firm, sound, and unfeigned to 
become the saved of Christ, and his servant, fear not, he 
will not, he will in no wise put thee away, or turn thee over 
to thy old master again. 

Thirdly, As to thy fears, whatever they are, let that be 
supposed which is supposed before, and they are groundless, 
and so of no weight. 

Object. But 1 am afraid I am not elected, or chosen to 
salvation, though you called me a fool a little before for so 
fearing. 

Answ. Though election is, in order, before calling, as to 
God, yet the knowledge of my calling must go before the be- 
lief of my election, as to myself. Wherefore souls that doubt 
of the truth of their effectual calling, do but plunge them- 
selves into a deeper labyrinth of confusion that concern 
themselves with their election; I mean, while they labor to 
know it before they prove their calling. "Make your call- 
ing, and (so your) election sure." 

Wherefore afc present, lay the thoughts of thy election by, 
and ask thyself these questions. "Do I see my lost condi- 
tion ? Do I see salvation is no where but in Christ ? Would 
I share in this salvation by faith in him ? And would I, as 
was said afore, be thoroughly saved, that is, from the filth 
as from the guilt? Do I love Christ, his Father, his saints, 
his words and ways? This is the way to prove we are elect. 
Wherefore, sinner, when Satan, or thine own heart, seeks to 
puzzle thee with election, say thou, * I cannot attend to talk 
of this point now, but stay till I know that I am called of 



108 THE JERUSALEM SINNER SAVED. 

God to the fellowship of his Son, and then I will show you 
that I am elect, and that my name is written in the book of 
life/ 

If poor distressed souls would observe this order, they 
might save themselves the trouble of an unprofitable labor 
under these unreasonable and soul-sinking doubts. 

Let us, therefore, upon the sight of our wretchedness, fly 
and venturously leap into the arms of Christ, which are now 
as open to receive us into his bosom, as they were when 
nailed to the cross. This is coming to Christ for life aright; 
this is right, running away from thy master to him, as was 
said before. And for this we have multitudes of scriptures 
to support, encourage, and comfort us in our so doing. 

But now, let him that doeth thus be sure to look for it; 
for Satan will be with him to-morrow, to see if he can get 
him again to his old service ; and if he cannot do that, then 
will he enter into dispute with him, namely, about whether 
he be elect to life, and called indeed to partake of this 
Christ, to whom he is fled for succor; or whether he comes 
to him of his own presumptuous mind. Therefore we are 
bid, as to come, so to arm ourselves with that armor which 
God has provided; that we may resist, withstand, and 
quench all the fiery darts of the devil. Eph. vi. 11-18. 

If therefore thou findest Satan in this order to march 
against thee, remember then thou hadst this item about it; 
and betake thyself to faith and good courage ; and be sober, 
and hope to the end. 

Object. But how if I should have sinned the sin unpar- 
donable, or that called the sin against the Holy Ghost ? 

Answ. If thou hast, thou art lost for ever. But yet be- 
fore it is concluded by thee, that thou hast so sinned, know 
that they who would be saved by Jesus Christ through faith 
in his blood, cannot be counted for such. 

1. Because of the promise; for that must not be frus- 
trated : and that says, " And him that cometh to Christ, he 



FEARS ABOUT THE UNPARDONABLE SIN. 109 

will in no wise cast out/' and again, " Whoso will, let him 
take of the water of life freely/ ' 

But, I say, how can these scriptures be fulfilled, if he that 
would indeed be saved, as before, has sinned the sin unpar- 
donable ? The scriptures must not be made void, nor their 
truth be cast to the ground. Here is a promise, and here 
is a sinner : a promise that says he shall not be cast out 
that comes; and the sinner comes, wherefore he must be 
received. Consequently, he that comes to Christ for life, 
has not, cannot have sinned that sin for which there is no 
forgiveness. 

And this might suffice for an answer to any coming soul, 
that fears, though he comes, that he has sinned the sin 
against the Holy Ghost. 

2. But again. He that has sinned the sin against the 
Holy Ghost cannot come, has no heart to come, can by no 
means be made willing to come, to Jesus Christ for life. 
For he has received such an opinion of him, and of his 
things, as deters and holds him back. 

1. He counteth this blessed person, the Son of God, a 
magician, a conjurer, or one that did, when he was in the 
world, what he did, by the power and spirit of the devil. 
Matt. ix. 34; John viii. 48; Mark iii. 22-30. Now he 
that has this opinion of this Jesus, cannot be willing to cast 
himself at his feet for life, or to come to him as the only 
way to salvation. And hence it is said again, that such a 
one puts him to open shame, and treads him under foot; 
that is, by contemning, reproaching, vilifying, and despis- 
ing him, as if he were the vilest one, or the greatest cheat 
in the world; and has therefore, as to his esteem of him, 
called him accursed, crucified him to himself, or counted 
him one hanged, as one of the worst of malefactors. Heb. 
vi. 6; x. 29; 1 Cor. xii. 3. 

2. His blood, which is the meritorious cause of man's re- 
demption, even the blood of the everlasting covenant, he 

10 



110 THE JERUSALEM SINNER SAVED. 

counteth an unholy thing, or that which has no more virtue 
in it to save a soul from sin, than has the blood of a dog. 
Heb. x. 29. For when the apostle says, he counts it an un- 
holy thing, he means, that he makes it of less value than 
that of a sheep or cow, which were clean according to the 
law; and therefore must mean, that his blood was of no 
more worth to him in his account than was the blood of a 
dog, an ass, or a swine, which always was, as to sacrifices, 
rejected by the God of heaven as unholy and unclean. 

Now, he who has no better esteem of Jesus Christ, and 
of his death and blood, will not be persuaded to come to 
him for life, or to trust in him for salvation. 

3. But further, all this must be done openly; against 
manifest evidence to prove the contrary : or after the shin- 
ing of gospel-light upon the soul, and some considerable 
profession of him as the Messiah, the Saviour of the world. 

(1.) It must be done against manifest evidence to prove 
the contrary. And thus the reprobate Jews committed it, 
when they saw the works of God which put forth them- 
selves in him, and called them the works of the devil and 
Beelzebub. 

(2.) It must be done against some shining light of the 
gospel upon them. And thus it was with Judas, and with 
those who, after they were enlightened, and had tasted the 
good word of God, and felt something of the powers of the 
world to come, fell away from the faith of him, and put him 
to open shame and disgrace. Heb. vi. 5, 6. 

(3.) It must also be done after, and in opposition to one's 
own open profession of him. " For if after they have es- 
caped the pollutions of the world, through the knowledge 
of the Lord and Saviour Jesus Christ, they are again en- 
tangled therein, and overcome, the latter end is worse with 
them than the beginning. For it had been better for them 
not to have known the way of righteousness, than, after they 



THE SIN AQAINST THE HOLY GHOST. Ill 

have known it, to turn from the holy commandment (which 
is the word of faith) delivered unto them." 

(4.) All this must be done openly, by word and act, 
before witnesses, in the face, sight, and view of the world. 
This is the sin that is unpardonable. And he that hath thus 
done, " it is impossible ever should be renewed again to re- 
pentance/ ' and that for a double reason ; for such a one 
doth say, he will not; and of him God says, he shall not, 
have the benefit of salvation by him. 

Object. But if this be the sin unpardonable, why is it called 
the sin against the Holy Ghost, and not rather the sin against 
the Son of God ? 

Answ. It is called " the sin against the Holy Ghost/' 
because such count the works he did, which were done by 
the Spirit of God, the works of the spirit of the devil. Also 
because all such as so reject Christ Jesus the Lord, do it in 
despite of that testimony which the Holy Ghost has given 
of him in the holy scriptures. For the scriptures are the 
breathings of the Holy Ghost ; as in all other things, so es- 
pecially in that testimony which they bear of the person, of 
the works, sufferings, resurrection, and ascension of Jesus 
Christ, 

Sinner this is the sin against the Holy Ghost. What 
sayest thou ? Hast thou committed it ? Nay, I know 
thou hast not, if thou wouldst be saved by Christ ; yea, it 
is impossible thou shouldst have done it, if indeed thou 
wouldst be saved by him. 

No man can desire to be saved by him, whom he yet 
judgeth to be a magician, a witch, an impostor. No man 
can hope for redemption by that blood which he yet count- 
eth an unholy thing. Nor will God suffer such a one to 
repent, who has, after light, and profession of him, has thus 
horribly, and devil-like, contemned and trampled upon him. 

True; words, and wars, and blasphemies against this Son 
of man are pardonable ; but then they must be done igno- 



112 THE JERUSALEM SINNER SAVED. 

rantly and in unbelief. Also, all blasphemous thoughts are 
likewise such as may be passed by, if the soul afflicted with 
them is, indeed, sorry for them. 1 Tim. i. 12, 14, 15 ; Mark 
iii. 28. And note, 'All sins but this one may be forgiven.' 

All but this, sinner, all but this ! If God had said, he 
will forgive one sin, it had been undeserved grace ; but when 
he says, he will pardon all but one, this is grace to the 
height. Nor is that one unpardonable otherwise but because 
the Saviour that should save them is rejected and put away. 

We read of Jacob's ladder. Now Christ is Jacob's ladder 
that reacheth up to heaven, and he that refuseth to go by 
this ladder thither, will scarce by other means get up so 
high. " There is none other name given under heaven 
among men, whereby we must be saved." There is none 
other sacrifice for sin than this. He also, and he only, is the 
Mediator that reconcileth men to God. And, sinner, if thou 
wouldst be saved by him, his benefits are thine ; yea, though 
thou art a great Jerusalem transgressor ! 



COME AND WELCOME 



TO 



JESUS CHRIST. 



lo* 



(113) 



COME AND WELCOME 



JESUS CHRIST. 



AND THEY SHALL OOMB WHICH WERE READY TO PERISH. — Isa. XXVii. 13. 



CHAPTER I. 

EXPLANATION OF THE TEXT. 

ALL THAT THE FATHER GIVETH ME SHALL COME TO ME; AND HIM THAT COMETH TO ME 

I will in no wise cast out. — John vi. 37. 

A little before, in this chapter, you may read that the 
Lord Jesus walked on the sea to go to Capernaum, having 
sent his disciples before in a ship, but the wind was con- 
trary; by which means the ship was hindered in her passage. 
Now about the fourth watch of the night, Jesus came 
walking on the sea, and overtook them; at the sight of 
whom they were afraid. Note, When providences are 
black and terrible to God's people, the Lord Jesus shows 
himself to them in a wonderful manner ; which, some- 
times they can as little bear, as they can the things that 
were before terrible to them. They were afraid of the wind 

(115) 



116 COME AND WELCOME. 

and water ; they were also afraid of their Lord and Saviour, 
when he appeared to them in that state. 

" But/' he said, " it is I, be not afraid." Note, that the 
end of the appearing of the Lord Jesus unto his people 
(though the manner of his appearance be ever so terrible), 
is to allay their fears and perplexities. 

" Then they received him into the ship, and immediately 
the ship was at land whither it went." Note, When Christ 
is absent from his people, they go on but slowly, and with 
great difficulty; but when he joineth himself unto them, 
how fast they steer their course ; how soon are they at their 
journey's end ! 

The people now among whom he last preached, when they 
saw that both Jesus was gone and his disciples, they also 
took shipping, and came to Capernaum, seeking for Jesus. 
And when they had found him, they wondering asked him, 
" Rabbi, when earnest thou hither ?" But the Lord Jesus 
slighting their compliment, answered, " Verily, verily, ye 
seek me, not because ye saw the miracles, but because ye 
did eat of the loaves and were filled. Note, A people may 
follow Christ far for base ends, as these went after him be- 
yond sea for loaves. A man's belly will carry him a great 
way in religion ; yea, a man's belly will make him venture 
far for Christ. Note again, They are not feigning compli- 
ments, but gracious intentions, that crown our work in the 
eyes of Christ ; or thus, It is not the toil and business of 
professors, but their love to him, that makes him approve 
them. Note again, When men look for friendly enter- 
tainment at Christ's hand (if their hearts be rotten), even 
then will they meet with a check and rebuke. " Ye seek 
me, not because ye saw the miracles, but because ye did eat 
of the loaves, and were filled." Yet observe again, He doth 
not refuse to give, even to these, good counsel. He bids 
them " labor for the meat that endureth to eternal life." 
how willingly would Jesus Christ have even those persons 



Christ's repose. 117 

that come to him with pretences only, come to him sincerely, 
that they may be saved ! 

The text, you will find, is after much more discourse with 
and about this people, and it is uttered by the Lord Jesus, 
as the conclusion of the whole, and intimateth, that since 
they were inquirers in pretence only, and therefore such as 
his soul could not delight in, as such, that he would content 
himself with a remnant that his Father had bestowed upon 
him. As if he should say, " I am not likely to be honored 
in your salvation ; but the Father hath bestowed upon me a 
people, and they shall come to me in truth, and in them will 
I be satisfied. " 

The text therefore may be called Christ's repose ; in the 
fulfilling whereof he resteth himself content, after much 
labor and many sermons spent, as it were, in vain. As he 
saith by the prophet, "I have labored in vain, I have spent 
my strength for naught and in vain. Isa. xlix. 4. But as 
there he saith, "My judgment is with the Lord, and my 
work with my God;" so in the text he saith, " All that the 
Father giveth me shall come to me; and him that cometh 
to me I will in no wise cast out." By these words, there- 
fore, the Lord Jesus comforteth himself under the considera- 
tion of the dissimulation of some of his followers. He also 
thus betook himself to rest under the consideration of the 
little effect that his ministry had in Capernaum, Chorazin, 
and Bethsaida. " I thank thee, Father," said he, " Lord 
of heaven and earth, because thou hast hid these things 
from the wise and prudent, and hast revealed them unto 
babes ; even so, Father, for so it seemed good in thy sight." 
Matt. xi. 25; Luke x. 21. 

The text, in general, consists of two parts, and hath spe- 
cial respect to the Father and the Son; as also their joint 
management of the salvation of the people of God. " All 
that the Father giveth me shall come to me; and him that 
cometh to me I will in no wise cast out." 



118 COME AND WELCOME. 

The first part of the text (as is evident) respecteth the 
Father and his gift; the other part, the Son and his recep- 
tion of that gift. 

First, For the gift of the Father, there is this to be con- 
sidered, namely, the gift itself; and that is the gift of cer- 
tain persons to the Son. The Father giveth, and that gift 
shall come. "And him that cometh," &c. The gift then is 
of persons; the Father giveth persons to Jesus Christ. 

Secondly, Next you have the Son's reception of this gift. 
And that showeth itself in these particulars: 1. In his 
hearty acknowledgment of it to be a gift: "The Father 
giveth me." 2. In his taking notice, after a solemn man- 
ner, of all and every part of the gift: "All that the Father 
giveth me." 3. In his resolution to bring them to himself: 
" All that the Father giveth me shall come to me." 4. And 
in his determining, that not any thing shall make him dis- 
like them in their coming: "And him that cometh to me I 
will in no wise cast out." 

These things might be spoken to at large, as they are in 
this method presented to view. But I shall choose to speak 
of the words, 1. By way of explanation. 2. By way of ob- 
servation. 

First, By way of explanation. " All that the Father 
giveth me." This word, all, is often used in scripture, 
and is to be taken more largely, or more strictly, even as 
the truth or argument, for the sake of which it is made 
use of, will bear. Wherefore that we may better under- 
stand the mind of Christ, in the use of it here, we must 
consider, that it is limited and restrained to those only that 
shall be saved, that is, to those that shall come to Christ; 
even to those whom he will "in no wise cast out." Thus 
also the words, all Israel, are sometimes to be taken, (though 
elsewhere taken for the whole family of Jacob.) And so, 
"All Israel shall be saved. Bom. xi. By "all Israel," 
here, he intendeth not all of Israel in the largest sense. 



MEANING OF " ALL" AND "GIVETH." 119 

"For they are not all Israel which are of Israel; neithei 
because they are the seed of Abraham, are they all children; 
but in Isaac shall thy seed be called; that is, they who are 
the children of the flesh, these are not the children of God, 
but the children of the promise are counted for the seed." 
This word, all, therefore, must be limited, or enlarged, 
as the truth and argument for the sake of which it is used 
will bear; else we shall abuse the scriptures and readers, 
and ourselves and all. " And I, if I be lifted up from the 
earth, " said Christ, "will draw all men unto me." Johnxii. 
32. Can any one imagine, that by "all," in this place, he 
should mean all and every individual man in the world, and 
not rather that 'all' that is consonant to the scope of the 
place? And if, by being "lifted up from the earth," he 
means, as he should seem, his being taken up into heaven; 
and if, by drawing all men after him, he meant a drawing 
them into the place of glory; then must he mean by "all 
men," those, and only those, that shall in truth be eternally 
saved from the wrath to come. Again. " God hath concluded 
them all in unbelief, that he might have mercy upon all." 
Rom. xi. 32. Here again you have "all," two alls; but 
yet a great disparity between the 'air made mention of in 
the first place, and that 'all' made mention of in the second. 
Those intended in this text are the Jews, even all of them, 
by the first "all" that you find in the words. The second 
"all" doth also intend the same people; but yet only so 
many of them as are living at that promised time, when God 
will have mercy upon them. "He hath concluded them all 
in unbelief, that he might have mercy upon all." The "all" 
also in the text, is likewise to be limited to the saved, and 
them only. But again, 

The word giveth, or hath given, must be restrained, after 
the same manner, to the same limited number : " all that 
the Father givetli me." Not all that are given, if you take 
the gift of the Father to the Son, in the largest sense; for 



120 COME AND WELCOME. 

in that sense there are many given to him that shall never 
come unto him; yea, many are given unto him, that he 
will cast out. I shall therefore first show you the truth of 
this, and then in what sense the gift in the text must be 
taken. 

That all that are "given" to Christ, if you take the gift 
of the Father to him in the largest sense, cannot be in- 
tended in the text, is evident from three things. 

1. Because then, all the men, yea, all the things in the 
world, must be saved. "All things," said he, "are de- 
livered unto me of my Father." Matt. xi. 27. This, I 
think, no rational man in the world will conclude. There- 
fore the gift intended in the text, must be restrained to some 
— to a gift that is given by way of speciality by the Father 
to the Son. 

2. Because the Father hath i given* some, yea, many to 
him, to be dashed in pieces by him. "Ask of me," said 
the Father to him, "and I shall give thee the heathen for 
thine inheritance, and the uttermost parts of the earth for 
thy possession." But what must be done with them ? Must 
he save them all ? No, "Thou shalt break them with a rod 
of iron; thou shalt dash them in pieces like a potter's ves- 
sel." Psalm ii. This method he useth not with them that 
he saveth by his grace, but with those that himself and 
saints shall rule over in justice and severity, (Rev. ii. 26, 
27); yet as you see, "they are given to him." Therefore 
the gift intended in the text, must be restrained to some 
that are given for another purpose — to a gift that is given 
by way of speciality by the Father to the Son. 

In the 18th Psalm, he saith plainly, that some are given 
to him that he might destroy them: "Thou hast given me 
the necks of mine enemies, that I might destroy them that 
hate me." Ver. 40. These therefore cannot be of the num- 
ber of those that are said to be given in the text ; for those, 



HOW JUDAS WAS GIVEN TO CHRIST. 121 

even 'all of thein, shall come to him, and he will in no wise 
cast them out.' 

3. Because some are "given" to Christ, that he by them 
might bring about some event for his high and deep designs 
in the world. Thus Judas was given to Christ, namely, that 
by him, even as was determined before, he might bring 
about his death, and so the salvation of his elect by his 
blood. " Those," said he, " that thou gavest me, have I 
kept, and none of them is lost, but the son of perdition, that 
the scripture might be fulfilled." John xvii. 12. Let us 
then grant that Judas was given to Christ, but not as others 
are given to him, nor as those made mention of in the text ; 
for then he should not have failed to have been so received 
by Christ, and kept to eternal life. Indeed he was given to 
Christ ; but he was given to him that he by him might bring 
about his own death, as was before determined ; and that in 
the overthrow of him that did it. Yea, he must bring about 
his dying for us in the loss of the instrument that betrayed 
him, that he might even fulfil the scripture in his destruc- 
tion, as well as in the salvation of the rest. " And none of 
them is lost, but the son of perdition, that the scripture 
might be fulfilled." 

The gift therefore in the text, must not be taken in the 
largest sense, but even as the connected words will bear us 
out in, for such a gift as he accepteth, and promiseth effec- 
tual means of eternal salvation. "All that the Father 
giveth me, shall come to me ; and him that cometh to me, I 
will in no wise cast out." Mark, ' They shall come that are 
in special given to me ; and they shall by no means be re- 
jected/ This is the substance of the text. 

Those, therefore, intended as the gift in the text, are those 
that are given by covenant to the Son ; those that in other 
places are called the " elect," the " chosen," the " sheep," 
and the " children of the promise." These be they that the 
Father hath given to Christ to keep them; those that Christ 

11 



122 COME AND WELCOME. 

hath promised eternal life to; those to whom he hath given 
his word ; and that he will have in his kingdom to behold 
his glory. " This is the will of the Father that hath sent 
me, that of all that he hath given me, I should lose nothing, 
but should raise it up again at the last day." " And I give 
unto them eternal life, and they shall never perish ; neither 
shall any pluck them out of my hand. My Father that 
gave them me, is greater than all : and no man is able to 
pluck them out of my Father's hand." "As thou hast given 
him power over all flesh, that he should give eternal life to 
as many as thou has given him." " Thine they were, and 
thou gavest them me, and they have kept thy word." " I 
pray for them, I pray not for the world, but for them which 
thou hast given me ; for they are thine. And all mine are 
thine, and thine are mine; and I am glorified in them." 
" Keep through thine own name those whom thou hast given 
me, that they may be one as we are." "Father, I will, 
that they also whom thou hast given me, may be with me 
where I am, that they may behold my glory which thou hast 
given me ; for thou lovedst me before the foundation of the 
world." John vi. 39 ; x. 28, 29 j xvii. 2, 6, 9, 10, 11, 24. 
All these sentences are of the same import with the text ; 
and the alls and the many, those, they, &c, in these several 
sayings of Christ, are the same with i all the given 9 in the 
text : " All that the Father giveth." So that (as I said 
before) the word, * alV as also other words, must not be 
taken in such sort as our foolish fancies or groundless 
opinions will prompt us to ; but do admit of an enlargement 
or a restriction, according to the true meaning and intent of 
the context. We must therefore diligently consult the 
meaning of the text, by comparing it with the other sayings 
of God ; so shall we be better able to find out the mind of 
the Lord, in the word which he has given us to know it by. 
"All that the Father giveth." By this word, Father, 
Christ describeth the person giving; by which we may learn 



THE LOVE OF THE FATHER. 123 

several useful things. And first, That the Lord God, and 
Father of our Lord Jesus Christ, is concerned with the Son 
in the salvation of his people. True, his acts, as to our 
salvation, are diverse from those of the Son ; he was not 
capable of doing such things for us, as did the Son; he died 
not, he spilt not blood for our redemption, as the Son ; but 
yet he hath a hand, a great hand in our salvation too. As 
Christ saith, " The Father himself loveth you," and his love 
is manifest in choosing us, in giving us to his Son ; yea, and 
in giving his Son also to be a ransom for us. „ Hence he is 
called, " The Father of mercies, and the God of all com- 
fort .." For here even the Father hath himself found out, 
and made way for his grace to come to us through the sides 
an 1 the heart-blood of his well beloved Son. Col. i. 12. 
The Father therefore is to be remembered and adored, as 
one having a chief hand in the salvation of sinners. We 
ought to "give thanks to the Father, who hath made us meet 
to be partakers of the inheritance of the saints in light ;" for 
" the Father hath sent the Son to be the Saviour of the 
world. " 1 John iv. 14; Col. i. 12. As also we see in the 
-text, the " Father giveth" the sinner to Christ to save him. 
Secondly, Christ Jesus the Lord, by this word, Father, 
would familiarize this giver to us. Naturally the name of 
God is dreadful to us, especially when he is discovered to us 
by those names that declare his justice, holiness, power, and 
glory; but now this word, Father, is a familiar word, it 
frighteth not the sinner, but rather inclineth his heart to 
love and be pleased with the remembrance of him. Hence 
Christ also, when he would have us to pray with godly bold- 
-, puts this word, Father into our mouths, saying, "when 
ye pray, Bay, * Our Father which art in heaven ;' concluding 
that by the familiarity that by such a word is intimated, the 
children of God may take more boldness to pray for, and ask 
great things. I myself have often found, that when I can 
say but this word, < Father/ it doth me more good than 



124 COME AND WELCOME. 

when I call him by any other scripture name. It is worth 
your noting, that to call God by this relative title, was rare 
among the saints in Old Testament times. Seldom do you 
find him called by this name, no, sometimes not in three or 
four books. But now in New Testament times, he is called 
by no name so often as this, both by the Lord Jesus himself, 
and by the apostles afterwards. Indeed the Lord Jesus was 
he that first made this name common among the saints, and 
that taught them, both in their discourses, their prayers, and 
their writings, so much to use it; it being more pleasing to 
God, and discovering more plainly our interest in God, than 
any other expression. For by this one name we are made 
to understand that all our mercies are the offspring of God, 
and that we also that are called, are his children by 
adoption. 

" All that the Father giveth" This word, giveth, in the 
present tense, is out of Christ's ordinary dialect; and seem- 
eth to intimate, at the first sound, as if the Father's gift to 
the Son was not an act that is past, but one that is present 
and continuing; when indeed this gift was bestowed upon 
Christ, when the covenant, the eternal covenant, was made 
between them, before all worlds. Wherefore, in those other 
places, where this gift is mentioned, it is still spoken of as 
of an act that is past: "all that he hath given me;" "to 
as many as thou hast given me;" "thou gavest them me," 
"and these which thou hast given me." Therefore of ne- 
cessity this must be the first and the chief sense of the text • 
I mean of this word, "giveth." Otherwise the doctrine of 
election, and of the eternal covenant which was made be- 
tween the Father and the Son (in which covenant this gift 
of the Father is most certainly comprised), will be shaken, 
or at least held questionable by erroneous and wicked men : 
for they may say, that the Father gave not all those to Christ 
that shall be saved, before the world was made ; for that this 
act of giving is an act of continuation. 



FORCE OF THE WORD "GIVETH." 125 

But again, this word, giveth, is not to be rejected; for it 
hath its proper use, and may signify to us, 

1. That though the act of giving among men doth admit 
of the time past, or the time to come, and is to be spoken of 
with reference to such time; yet with God it is not so. 
Things past, or things to come are always present with God, 
and with his Son Jesus Christ : " He calleth things that are 
not" that is, to us, "as though they were." And again, 
" Known unto God are all his works from the foundation of 
the world." All things to God are present, and so the gift 
of the Father to the Son; although to us, as is manifest by 
the word, it is an act that is past. Rom. iv. 17; Acts xv. 10. 

2. Christ may express himself thus, to show, that the 
Father hath not only given him this portion in the lump, 
before the world was, but that those that he had so given, 
he will give him again; that is, will bring them to him in- 
dividually, at the time of their conversion. For the Father 
bringeth them to Christ. John vi. 44. As it is said, "She 
shall be brought unto the king in raiment of needle-work ;" 
that is, in the righteousness of Christ; for it is God impu- 
teth that to those that a resaved." Psalm xlv. 14; 1 Cor. i. 
A man giveth his daughter to such a man, first in order to 
marriage, and this respects the time past; and he giveth 
her again at the day appointed in marriage. And in this 
last sense, perhaps, the text may have a meaning; that is, 
that all that the Father hath (before the world was) given 
to Jesus Christ, he giveth them again to him, in the day of 
their espousals. 

Things that are given among men, are ofttimes best at 
first, that is, when they are new; and the reason is, because 
all earthly things wax old. But with Christ it is not so. 
This gift of the Father is not old and deformed, and un- 
pleasant in his eyes; and therefore to him it is always new. 
When the Lord spake of giving the land of Canaan to the 
Israelites, he said not, that he had given, or would give it 

11* 



126 COME AND WELCOME. 

to them, but thus: "The Lord thy G-od giveth thee this 
good land." Deut. ix. 6. Not but that he had given it to 
them, while they were in the loins of their fathers, hundreds 
of years before. Yet he saith now he "giveth" it to them; 
as if they were now also in the very act of taking possession, 
when as yet they were on the other side Jordan. What 
then should be the meaning ? Why, I take it to be this : 
That the land should be to them always as new ; as new, as 
if they were taking possession thereof but now. And so is 
the gift of the Father, mentioned in the text, to the Son ; it 
is always now, as if it were always new. 

"All that the Father giveth me." In these words you 
find mention made of two persons, the Father and the Son : 
the Father giving and the Son receiving or accepting of this 
gift. This then, in the first place, clearly demonstrateth, 
that the Father and the Son, though they, with the Holy 
Grhost, are one and the same eternal God, yet, as to their 
personality, are distinct. The Father is one, the Son is one, 
the Holy Spirit is one. But because there is in this text 
mention made but of two of the three, therefore a word 
about these two. The giver and receiver cannot be the 
same person in a proper sense, in the same act of giving and 
receiving. He that giveth, giveth not to himself, but to 
another; the Father giveth not to the Father, that is, to 
himself, but to the Son; the Son receiveth not of the Son, 
that is, of himself, but of the Father. So when the Father 
giveth commandment, he giveth it not to himself, but to 
another. As Christ saith, "He gave me a commandment/' 
John xii. 49. So again, "I am one that bear witness of 
myself, and the Father that sent me, beareth witness of me." 
John viii. 18. 

Further, here is something implied that is not expressed, 
namely, that the Father hath not given all men to Christ; 
that is, in that sense intended in the text, though in a larger 
(as was said before) he hath given him every one of them. 



THE FATHER HONORS THE SON. 127 

For then all should be saved. He hath therefore disposed 
of some another way. He gives some up to idolatry; he 
gives some up to uncleanness, to vile affections, and to a re- 
probate mind. Now these he disposeth of in his anger, for 
their destruction, that they may reap the fruit of their 
doings, and be filled with the reward of their own ways. 
Acts vii. 42; Rom. i. 24, 26, 28. But neither hath he 
thus disposed of all men. He hath even of mercy reserved 
some from these judgments; and those are they that he 
will pardon, as he saith, "For I will pardon them whom I 
reserve." Jer. 1. 20. Now 'these he hath given to Jesus 
Christ by will, as a legacy and portion. Hence the Lord 
Jesus says, "This is the Father's will which hath sent me, 
that of all which he hath given me I should lose nothing, 
but should raise it up again at the last day." 

The Father therefore, in giving them to him to Christ to 
save them, must needs declare unto us these following things : 

1. That he is able to answer this design of God, viz., to 
save them to the uttermost sin, the uttermost temptation, 
&c. Heb. vii. 25. Hence he is said to "lay help on one 
that is mighty/' "mighty to save;" and hence it is again, 
that God did even of old promise to send his people a Sa- 
viour, "a great one." Psalm lxxxix. 19; Isa. lxiii. 1. To 
save is a great work, that calls for almightiness in the un- 
dertaker. Hence he is called " The Wonderful, Counseller, 
The Mighty God," &c. Sin is strong; Satan is also strong; 
death and the grave are strong, and so is the curse of the 
law; therefore it follows, that this Jesus must needs be by 
God the Father accounted almighty, in that he hath given 
his elect to him to save them, and deliver them from these, 
and that in despite of all their force and power. And the Son 
gave us testimony of this his might, when he was employed 
in that part of our deliverance that called for a declaration 
of it. He abolished death ; he destroyed him that had the 
power of death; he was the destruction of the grave; he 



128 COME AND WELCOME. 

hath finished sin, and made an end of it, as to its damning 
effect upon the persons that the Father hath given him ; he 
hath vanquished the curse of the law, nailed it to his cross, 
triumphed over these things upon his cross, and made a 
show of them openly. 2 Tim. i. 10; Heb. ii. 14, 15 ; Hos. xii. 
14; Dan. ix. 24; Gal. iii. 13; Col. ii. 14, 15. 

Yea, and even now, as a sign of his triumph and conquest 
he is alive from the dead, and hath the keys of hell and death 
in his own keeping. Rev. i. 18. 

2. The Father's giving them to him to save them, declares 
unto us that he is and will be faithful in his office of Me- 
diator ; and that therefore they shall be secured from the 
fruit and wages of their sins, which is eternal damnation, by 
his faithful execution of it. And indeed it is said, even by 
the Holy Ghost himself, " That he is faithful to him that 
appointed him ;" that is, to this work of saving those that 
the Father hath given him for that purpose ; as " Moses 
was faithful in all his house. " Yea, and more faithful too ; 
for Moses was faithful in God's house, but as a servant, 
" but Christ as a Son, over his own house." Heb, iii. And 
therefore this man is counted worthy of more glory than 
Moses, even upon this account, because more faithful than 
he, as well as because of the dignity of his person. There- 
fore in him, and in his truth and faithfulness God rested, 
well pleased, all the government of his people upon his 
shoulders. Knowing that nothing shall be wanting in him, 
that may any way perfect the design. And of this he, that 
is, the Son, hath already given a proof: for when the time 
was come, that his blood was by divine justice required for 
their redemption, washing, and cleansing, he as freely poured 
it out of his heart as if it had been water out of a vessel : 
not sticking to part with his own life, that the life which 
was laid up for his people in heaven might not fail to be 
bestowed upon them. And upon this account (as well as 
upon any other) it is that God called him the " righteous 



CHRIST IS BOTH ABLE AND FAITHFUL. 129 

servant." Isa. li'ii. For his righteousness could never have 
been complete, if he had not been to the uttermost faithful 
to the work he undertook. It is also because he is faithful 
and true, that in righteousness he doth judge and make 
war for his people's deliverance. He will faithfully per- 
form this trust reposed in him. The Father knows this, and 
hath therefore given his elect unto him. 

3. The Father's giving them to him, to save them, de- 
clares that he is, and will he gentle and patient towards them 
under all their provocations and miscarriages. It is not to 
be imagined, the trials and provocations that the Son of God 
hath all along had with those people that have been given 
to him to save. Indeed he is said to be "a tried stone;" for 
he has been tried, not only by the devil, guilt of sin, death, 
and the curse of the law, but also by his people's ignorance, 
unruliness, falls into sin, and declining to errors in life and 
doctrine. Were we but capable of seeing how this Lord 
Jesus has been tried even by his people, ever since there was 
one of them in the world, we should be amazed at his pa- 
tience and gentle carriage to them. It is said, indeed, " The 
Lord is very pitiful, slow to anger, and of great mercy :" and 
indeed, if he had not been so, he could never have endured 
their manners as he has done from Adam hitherto. There- 
fore are his pity and yearnings towards his church preferred 
above the pity and yearnings of a mother towards her child. 
" Can a woman forget her sucking child, that she should not 
have compassion on the son of her womb ? Yea, they may 
forget, yet will I not forget thee, saith the Lord." Isa. 
xlix. 15. 

God did once give Moses, as Christ's servant, a handful 
of his people, to carry them in his bosom, but no farther 
than from Egypt to Canaan • and this Moses, as is said of 
him by the Holy Ghost, was the meekest man that was then 
to be found on the earth ; i yea, and he loved the people/ 
at a very great rate ; yet neither would his meekness nor his 



130 OOME AND WELCOME. 

love hold out in this work ; he failed and grew passionate, 
even to provoking his God to anger under this work. " And 
Moses said unto the Lord, Wherefore hast thou afflicted thy 
servant ?" But what was the affliction ? Why," the Lord 
had said unto him, u Carry this people in thy bosom, as a 
nursing father bearing his sucking child, unto the land that 
he sware unto their fathers." And how then ? " Not I/ 1 
said Moses, " I am not able to bear all this people, because 
it is too heavy for me : if thou deal thus with me, kill me I 
pray thee, out of hand, and let me not see my wretchedness." 
Num. xi. 11-15. God gave them to Moses, that he might 
carry them in his bosom, that he might show gentleness and 
patience towards them, under all the provocations wherewith 
they would provoke him from that time till he had brought 
them to their land ; but he failed in the work ; he could not 
exercise it, because he had not that sufficiency of patience 
towards them. But now it is said of Christ, the person 
speaking in the text, that " he shall gather the lambs with 
his arm, and carry them in his bosom, and shall gently lead 
them that are with young" (Isa. xl. 10, 11); intimating, 
that this was one of the qualifications that God looked for, 
and knew was in him, when he gave his elect to him to save 
them. 

4. The Father's giving them to him to save them, de- 
clares that he hath a sufficiency of wisdom to wage with all 
those difficulties that would attend him in his bringing of 
his sons and daughters unto glory. 1 Cor. i. 30. He hath 
made him to us to be wisdom; yea, he is called wisdom 
itself. And God saith moreover, that he shall " deal pru- 
dently." Isa. Hi. 13. And, indeed, he that shall take upon 
him to be the Saviour of the people, had need be wise, be- 
cause their adversaries are subtile above any. Here they 
are to encounter with the serpent, who for his subtilty out- 
witted our father and mother, when their wisdom was at the 
highest. Gen. iii. But if we talk of wisdom, our Jesus is 



GENTLE PATIENCE OF CHRIST. 131 

wise, wiser than Solomon, wiser than all men, wiser than all 
angels ; he is even the wisdom of God. Christ is the wis- 
dom of God. 1 Cor. i. 30. And hence it is that he turneth 
sin, temptations, persecutions, falls, and all things, for good 
unto his people. Rom. viii. 

Now, these things thus concluded on, do show us also the 
great and wonderful love of the Father, in that he should 
choose out one every way so well prepared for the work of 
man's salvation. 

Herein indeed perceive we the love of God. Hiram 
gathered, that God loved Israel, because he had given them 
such a king as Solomon. 2 Chron. ii. 11. But how much 
more may we behold the love that God hath bestowed upon 
us, in that he hath given us to his Son, and also given his 
Son for us. 



CHAPTER II. 

COMING TO CHRIST EXPLAINED. 

" All that the Father giveth me shall come." In these 
last words there is closely inserted an answer unto the 
Father's end in giving his elect to Jesus Christ. The 
Father's end was, that they might come to him, and be 
saved by him ; and that, says the Son, shall be done ; 
neither sin nor Satan, neither flesh nor world, neither wis- 
dom nor folly, shall hinder their coming to me. "They 
shall come to me ; and him that cometh to me, I will in no 
wise cast out." 

Here therefore, the Lord Jesus positively determineth to 
put forth such a sufficiency of all grace, as shall effectually 
perform this promise. " They shall come ;" that is, he will 
cause them to come, by infusing an effectual blessing into 
all the means that shall be used to that end. As was said 
to the evil spirit that was sent to persuade Ahab to go and 
fall at Ramoth-Gilead ; " Go ; thou shalt persuade him and 
prevail also : go forth, and do so" (1 Kings xxii. 22) ; so 
will Jesus Christ say to the means that shall be used for 
bringing those to him that the Father hath given him. I 
say, he will bless his word effectually to this very end; it 
shall persuade them, and shall prevail also. Else, as I said, 
the Father's end would be frustrated ; for the Father's will 
is, that of all that he hath given him, he should lose nothing, 
but should raise it up at the last day ; in order next unto 
himself; Christ the first-fruits, afterwards those that are his 
at his coming. 1 Cor. xv. But this cannot be done, if 
there should fail to be a work of grace effectually wrought, 
though but in any one of them. But this shall not fail to 
(132) 



EFFECTUAL BLESSING ON THE MEANS. 133 

be wrought in them, even in all the Father hath given 
him to save. " All that the Father giveth me, shall come 
to me." 

But to speak more distinctly to the words, " They shall 
come," two things I would show you from these words: 
I. What it is to come to Christ. II. What force there is 
in this promise, to make them come to him. 

I. I would show you what it is to come to Christ. This 
word, come, must be understood spiritually, not carnally; 
for many came to him carnally, or bodily, that had no sa- 
ving advantage by him. Multitudes did thus come unto him 
in the days of his flesh, yea, innumerable companies. There 
is also at this day a formal customary coming to his ordi- 
nances, and way of worship, which availeth nothing; but 
with them I shall not now meddle ; for they are not intended 
in the text. The coming then, intended in the text, is to be 
understood of the coming of the mind to him, even the mov- 
ing of the heart towards him ; I say the moving of the heart 
towards him, from a sound sense of the absolute want that a 
man hath of him for his justification and salvation. 

This description of coming to Christ divideth itself into 
two heads. 1. That coming to Christ is a moving of the 
mind towards him. 2. That it is a moving of the mind to- 
wards him, from a sound sense of the absolute want that a 
man hath of him for his justification and salvation. 

To speak to the first, that it is a moving of the mind 
toivards him. This is evident, because coming hither or 
thither, if it be voluntary, is by an act of the mind or will ; 
so coming to Christ is through the inclining of the will. 
"Thy people shall be willing." Psalm ex. 3. This willing- 
ness of heart is it which sets the mind a moving towards 
him. The church expresseth this moving of her mind to- 
wards Christ, by the moving of her affections. " My be- 
loved put in his hand by the hole of the door, and my 
bowels were moved for him." Song v. 4 "My bowels;" 

12 



134 COME AND WELCOME. 

the passions of my mind and affections ; which passions of 
the affections are expressed by the yearning of the bowels. 
Gen. xliii. 30; 1 Kings iii. 26; Isa. xvi. 11. 

This then is the coming to Christ, even a moving towards 
him with the mind. " And it shall come to pass, that every 
thing that liveth, which moveth whithersoever the water 
shall come, shall live." The water in this text is the grace 
of God in the doctrine of it. The living things are the 
children of men, to whom the grace of God, by the gospel, 
is preached. Now, saith he, " every living thing which 
moveth whithersoever the water shall come, shall live." 
And see how this word, " moveth," is expounded by Christ 
himself, in the book of the Revelations. " The Spirit and 
the bride say, Come, and let him that heareth say, Come. 
And let him that is athirst come. And whosoever will 
(that is, is willing), "let him take the water of life freely." 
Rev. xxii. 17. 

So that to move in thy mind and will after Christ, is to 
be coming to him. There are many poor souls that are 
coming to Christ, that yet cannot tell how to believe it, be- 
cause they think that coming to him is some strange and 
wonderful thing; and indeed so it is. But I mean, they 
overlook the inclination of their will, the moving of their 
mind, and the sounding of their bowels after him ; and count 
these no part of this strange and wonderful thing; when 
indeed it is a work of the greatest wonder in this world, to 
see a man feeling thus who was sometime dead in sin, pos- 
sessed of the devil, an enemy of Christ and to all things 
spiritually good. I say, to see this man moving with his 
mind after the Lord Jesus Christ, is one of the highest won- 
ders in the world. 

Secondly, It is a moving of the mind towards him, from 
a sound sense of the absolute want that a man hath of him 
for his justification and salvation. Indeed, without this 
sense of a lost condition without him, there will be no mov- 



HOW TO COME TO JESUS. 135 

ing of the mind towards him. A moving of their mouth 
there may be. "With their mouth they show much love." 
Ezek. xxxiii. 31. Such a people as this will come as the 
true people coineth; that is, in show and outward appear- 
ance. And they will sit before God's ministers, as his peo- 
ple sit before them; and they will hear his words too; but 
they will not do them; that is, will not come inwardly with 
their minds. "For with their mouth they show much love, 
but their heart" (or mind) "goeth after their covetousness." 
Now all this is, because they want an effectual sense of the 
misery of their state by nature; for not till they have that, 
will they in their mind move after him. Therefore thus it 
is said concerning the true comers, "At that day the great 
trumpet shall be blown, and they shall come which were 
ready to perish in the land of Assyria, and the outcasts in 
the land of Egypt, and shall worship the Lord in the holy 
mountain, at Jerusalem." Isa. xxvii. 13. They are then 
(as you see) the outcasts, and those that are ready to perish, 
that have their minds effectually moved to come to Jesus 
Christ. This sense of things was that which made the three 
thousand come, that made Saul of Tarsus come, that made 
the jailer of Philippi come, and that indeed makes all others 
come that come effectually." Acts iii. viii. xvi. 

Of the true coming to Christ, the four lepers were a 
famous semblance, of whom you read, 2 Kings vii. 3, &c. 
The famine in those days was sore in the land, there was no 
bread for the people; and as for that sustenance that was 
(which was asses' flesh, and doves' dung), that was only in 
Samaria, and of that the lepers had no share, for they were 
thrust without the city. Well, now they sat in the gate 
of the city, and hunger was, as I may say, making his 
last meal of them; and being therefore half-dead already, 
what jdo they think of doing? Why, first they display 
the dismal colors of death before each other's faces, and 
then resolve what to do, saying, "If we say we will en- 



136 COME AND WELCOME. 

ter into the city, then the famine is in the city, and we 
shall die there : and if we sit still here, we die also. Now 
therefore come, and let us fall into the host of the Syrians : 
if they save us alive we shall live; and if they kill us we 
shall but die." Here now was necessity at work, and this 
necessity drove them to go thither for life, whither else they 
would never have gone for it. Thus it is with them that in 
truth come to Jesus Christ. Death is before them; they 
see it and feel it; he is feeding upon them, and will eat 
them quite up, if they come not to Jesus Christ ; and there- 
fore they come, even of necessity, being forced thereto by 
that sense they have of their being utterly and everlastingly 
undone, if they find not safety in him. 

These are they that will come. Indeed these are they 
that are invited to come. " Come unto me, all ye that 
labor, and are heavy laden, and I will give you rest." 
Matt. xi. 28. 

Take two or three things to make this more plain, namely, 
that coming to Christ floweth from a sound sense of the ab- 
solute need that a man hath of him. 

(1.) u They shall come with weeping, and with supplica- 
tions will I lead them : I will cause them to walk by the rivers 
of waters in a straight way, wherein they shall not stumble." 
Jer. xxxi. 9. Mind it ! they come with weeping and sup- 
plication ; they come with prayers and tears. Now prayers 
and tears are the effects of a right sense of the need of 
mercy. Thus a senseless sinner cannot come; he cannot 
pray, he cannot cry, he cannot come sensible of what he sees 
not, nor feels. " In those days, and in that time, the 
children of Israel shall come, they and the children of 
Judah together, going and weeping; they shall go, and seek 
the Lord their God ; they shall ask their way to Zion, with 
their faces thitherward, saying, Come, and let us join our- 
selves to the Lord in a perpetual covenant that shall not be 
forgotten." Jer. 1. 4, 5. 



SENSE OP ABSOLUTE NEED. 137 

(2.) This coming to Christ, is called a running to him, a 
fleeing to him ; a fleeing to him from wrath to come. By 
all which terms is set forth the sense of the man that comes ; 
namely, that he is affected with the sense of his sin, and the 
death due thereto ; that he is sensible that the avenger of 
blood pursues him ; and that therefore he is cut off, if he 
makes not speed to the Son of God for life. Matt. iii. 7 ; 
Psalm cxliii. 9. Fleeing is the last work of a man in danger. 
All that are in danger do not flee ; no, not all that see them- 
selves in danger ; all that hear of danger, will not flee. Men 
will consider if there be no other way of escape before they 
flee. Therefore, as I said, fleeing is the last thing. When 
all refuge fails, and a man is made to see that there is 
nothing left him but sin, death, and damnation, unless he 
flies to Christ for life ; then he flies, and not till then. 

(3.) That the true coming is from a sense of an absolute 
need of Jesus Christ to save, &c, is evident by the outcry 
that is made by them that come, even as they are coming to 
him. " Lord save me or I perish." " Men and brethren, 
what shall we do V u Sirs, what must I do to be saved V 
and the like. Matt. xiv. 30 ; Aets ii. 37; Acts xvi. 30. This 
language doth sufficiently discover that the truly coming 
souls, are souls sensible of their need of salvation by Jesus 
Christ : and moreover, that there is nothing else that can 
help them but Christ. 

(4.) It is yet farther evident by these things. It is said, 
that such are pricked in their hearts, that is, with the 
sentence of death by the law; and the least prick in the 
heart kills a man. Acts ii. 37. Such are said to tremble, 
and to be astonished in themselves at the evident and un- 
avoidable danger that attends them, unless they fly to Jesus 
Christ. Acts ix. 6. 

(5.) Above all: coming to Christ is attended with an 
honest and sincere forsaking all for him. " If any man come 
unto me and hate not his father, and mother, and wife, and 

12* 



138 COME AND WELCOME. 

children, and brethren, and sisters, yea, and his own life 
also, he cannot be my disciple 5 and whosoever doth not bear 
his cross, and come after me, cannot be my disciple ." Luke 
xiv. 26, 27. By these and the like expressions elsewhere, 
Christ describeth the true comer, or the man that indeed is 
coming to him ; he is one that casteth all behind his back ; he 
leave th all, he forsaketh all, he hateth all things that would 
stand in his way to hinder his coming to Jesus Christ 

There are a great many pretended comers to Jesus Christ 
in the world. And they are much like to the man you read 
of in Matt. xxi. 30, that said to his father's bidding, " I 
go, Sir," and went not. I say, there are a great many such 
comers to Jesus Christ; they say, when Christ calls by his 
gospel, "I come, Sir," but still they abide by their pleasure 
and carnal delights. They come not at all, only they give 
him a courtly compliment; but he takes notice of it, and 
will not let it pass for any more than a lie. He said, " I 
go, Sir," and went not, he dissembled and lied. Take heed 
of this, you that flatter yourselves with your own deceivings. 
Words will not do with Jesus Christ. Coming is coming, 
and nothing else will go for coming with him. 

Before I speak to the other head, I shall answer some 
objections that usually lie in the way of those that in truth 
are coming to Jesus Christ. 

Object. 1. ' Though I cannot deny, but my mind runs 
after Christ, and that too as being moved thereto from a 
sight and consideration of my lost condition (for I see that 
without him I perish), yet I fear my ends are not right in 
coming to him/ 

Quest. Why, what is thine end in coming to Christ ? 

Answ. i My end is, that I might have life, and be saved 
by Jesus Christ/ 

This is the objection ; well, let me tell thee, that to come 
to Christ for life, and to be saved, although at present thou 
hast no other end, is a lawful and good coming to Jesus 



TRUE OOMER DISTINGUISHED. 139 

Christ. This is evident, because Christ propoundeth life as 
the only argument to prevail with sinners to come to him, 
and so also blameth them because they come not to him for 
life. " And ye will not come to me that ye might have 
life." John v. 40. Besides, there are many other scriptures 
whereby he allureth sinners to come to him, in which he 
propoundeth nothing to them but their safety. As, " He 
that believeth in him shall not perish." "He that believeth 
is passed from death to life." "He that believeth shall be 
saved." " He that believeth on him is not condemned." 
And believing and coming are all one. 

So that you see, to come to Christ for life, is a lawful 
coming, and good. In that he believeth that he alone hath 
made atonement for sin. Rom. v. 

And let me add over and above, that for a man to come 
to Christ for life, though he come to him for nothing else but 
life, is to give much honor to him. 

He honoreth the word of Christ, and consenteth to the 
truth of it; and that in these two general heads. 1. He 
consenteth to the truth of all those sayings that testify, that 
sin is most abominable in itself, dishonorable to God, and 
damnable to the soul of man; for thus saith the man that 
cometh to Jesus Christ. Jer. xliv. 4; Rom. ii. 23; vi. 23; 
2 Thess. ii. 12. 2. In that he believeth, as the word hath 
said, that there is in the world's best things, righteousness 
and all, nothing but death and damnation ; for so also says 
the man that comes to Jesus Christ for life. Rom. vii. 24, 
25 ; viii. 2, 3 ; 2 Cor. iii. 6-8. 

He honoreth Christ's person, in that he believeth that 
there is life in him, and that he is able to save him from 
death, hell, the devil, and damnation; for unless a man 
believes this, he will not come to Christ for life. Heb. vii. 
24, 25. 

He honoreth his mission , in that he believeth that be is 



140 COME AND WELCOME. 

authorized of the Father to give life to those that come to 
him for it. John v. 26, 27; xvii. 1, 2. 

He honoreth the priesthood of Jesus Christ. 1. In that 
he believeth that Christ hath more power to save from sin 
by the sacrifice that he hath offered for it, than hath all law, 
devils, death, or sin to condemn. He that believes not this, 
will not come to Jesus Christ for life. Acts xiii. 38 ; Heb. 
ii. 14,15; Rev. i. 17, 18. 2. In that he believeth that 
Christ, according to his office, will be most faithful and mer- 
ciful in the discharge of his office. This must be included 
in the faith of him that comes for life to Jesus Christ. 1 
John ii. 1-3; Heb. ii. 17, 18. 

Further, He that cometh to Jesus Christ for life, taheth 
part with him against sin, and against the ragged and im- 
perfect righteousness of the world; yea, and against false 
Christs, and damnable errors, that set themselves against 
the worthiness of his merits and sufficiency. This is evi- 
dent, for that such a soul singleth Christ from them all, as 
the only one that can save. Therefore, as Noah, at God's 
command, thou preparest this ark, for the saving of thyself, 
by which also thou condemnest the world, and art become 
heir of the righteousness which is by faith. Heb. xi. 7. 
"Wherefore coming sinner be content. 

He that cometh to Jesus Christ believeth too that he is 
willing to show mercy to, and have compassion upon him 
(though unworthy) that comes to him for life. And there- 
fore thy soul lieth not only under a special invitation to 
come, but under a promise too of being accepted and for- 
given. Matt. xi. 28. 

All these particular parts and qualities of faith, are in 
that soul that comes to Jesus Christ for life, as is evident to 
any indifferent judgment. For, will he that believeth not 
the testimony of Christ concerning the baseness of sin, and 
the insufficiency of the righteousness of the world, come to 
Christ for life ? No. He that believeth not the testimony 



WEAK FAITH MAY BE SAVING. 141 

of the word comes not. He that believeth that there is life 
any where else, conies not. He that questions whether the 
Father hath given Christ power to forgive, comes not. He 
that thinketh that there is more in sin, in the law, in death, 
and the devil, to destroy, than there is in Christ to save, 
comes not. He also that questions his faithful management 
of his priesthood for the salvation of sinners, comes not. 

Thou then that art indeed the coming sinner, believest 
thou this ? True, perhaps thou dost not believe with full 
assurance, nor hast thou leisure to take notice of thy faith 
as to these distinct acts of it; but yet all this faith is in him 
coming to Christ for life. And the faith that thus worketh, 
is the faith of the best and purest kind; because this man 
comes alone as a sinner, and as seeing that life is to be had 
only in Jesus Christ. 

Before I conclude my answer to this objection, take into 
consideration these two things: 1. That the cities of refuge 
were erected for those that were dead in the law, and that 
yet would live by grace, even for those that were to fly 
thither for life from the avenger of blood that pursued after 
ihem. And it is worth your noting, that those that were 
upon their flight thither, are in a peculiar manner called the 
people of God. "Cast ye up, cast ye up (saith God), pre- 
pare ye the way; take up the stumblingblock out of the way 
of my people." Isa. lvii. 14. This is meant of preparing 
the way to the city of refuge, that the slayers might escape 
thither; which flying slayers are here, by way of speciality, 
called the people of God; even of them that escaped thither 
for life. 2. Consider that example of Ahab, when Benhadad 
sent to him for life, saying, " Thy servant Benhadad saith, 
I pray thee let me live." Though Benhadad had sought 
the crown, kingdom, yea, and also the life of Ahab, yet how 
effectually doth Benhadad prevail with him! "Is Benha- 
dad yet alive?" saith Ahab, "He is my brother; yea, go 



142 COME AND WELCOME. 

ye, bring him to me. So he made him ride in his chariot." 
1 Kings xx. 

Coming sinner, what thinkest thou? If Jesus Christ had 
as little goodness in him as Ahab, he might grant an humble 
Benhadad life. Thou neither beggest of him his crown nor 
dignity. Life, eternal life, will serve thy turn. How much 
more then shalt thou have it, since thou hast to deal with 
him who is goodness and mercy itself! yea, since thou art 
also called upon, yea, greatly encouraged by a promise of 
life, to come unto him for life ! Read also these scriptures, 
Num. xxxv. 11, 14, 15; Josh. xx. 1-6; Heb. vi. 16-21. 

Object. 2. i When I say I only seek myself, I mean I do not 
find that I do design God's glory in mine own salvation by 
Christ, and that makes me fear I do not come aright/ 

Answ. Where doth Christ Jesus require such a qualifica- 
tion of those that are coming to him for life ? Come thou 
for life, and trouble not thy head with such objections 
against thyself, and let God and Christ alone to glorify 
themselves in the salvation of such a worm as thou art. 
The Father saith to the Son, "Thou art my servant, Is- 
rael, in whom I will be glorified." God propoundeth life 
to sinners, as the argument to prevail with them to come to 
him for life. And Christ says plainly, "I am come that 
they might have life." John x. 10. He hath no need of 
thy designs, though thou hast need of his eternal life. 
Pardon of sin, and deliverance from wrath to come, Christ 
propounds to thee, and these be the things that thou hast 
need of. Besides God will be gracious and merciful to 
worthless, undeserving wretches. Come then as such a one, 
and lay no stumblingblock in the way to him, but come to 
him for life, and live. John v. 34; x. 10; iii. 36; Matt. i. 
21; Prov. viii. 36, 37; 1 Thes. ii. 16; John xi. 25, 26. 

When the jailer said, "Sirs, What must I do to be 
saved?" Paul did not so much as once ask him, what is 
your end to this question; do you design the glory of God, 



NO QUALIFICATIONS REQUIRED. 143 

in the salvation of your soul? He had more wit. He 
knew that such questions as these would have been but 
fool's baubles, instead of a sufficient solve to so weighty a 
question as this. Wherefore/since this poor wretch lacked 
salvation by Jesus Christ, (I mean to be saved from hell 
and death, which he knew now was due to him for the sins 
that he had committed) ; Paul bids him, like a poor con- 
demned sinner as he was, to proceed still in this his way of 
self-seeking, saying, "Believe on the Lord Jesus Christ, 
and thou shalt be saved. " Acts xvi. 30-32. I know that 
afterwards thou wilt desire to glorify Christ by walking in 
the way of his precepts; but at the present thou wan test 
life ; the avenger of blood is behind thee, and the devil like 
a roaring lion is behind thee; well, come now, and obtain 
salvation from these; and when thou hast obtained some 
comfortable persuasion that thou art made partaker of life 
by Christ, then, and not till then, thou wilt say, " Bless the 
Lord my soul, and all that is within me bless his holy 
name. Bless the Lord my soul, and forget not all his 
benefits: who forgiveth all thine iniquities; who healeth all 
thy diseases; who redeemeth thy life from destruction; who 
crowneth thee with loving-kindness and tender mercies." 
Psalm ciii. 1-3. 

Object. 3. 'But I cannot believe that I am come to Christ 
aright, because sometimes I am apt to question his very being 
and office to save/ 

Thus to do is horrible; but mayest thou not judge amiss 
in this matter ? 

'How can I judge amiss, when I judge as I feel?' 

Poor soul ! Thou mayest judge amiss for all that. 

* Why (saith the sinner) I think that these questionings 
come from my heart/ 

Let me answer. That which comes from thy heart, comes 
from thy will and aifections, from thy understanding, judg- 
ment, and conscience, for these must acquiesce in thy ques- 



144 COME AND WELCOME. 

tioning, if thy questioning be with thy heart. And how 
gayest thou (to name no more), dost thou with the affections 
and conscience thus question ? 

'No; my conscience trembles when such thoughts come 
into my mind, and my affections are otherwise inclined/ 

Then I conclude, that these things are either suddenly 
injected by the devil, or else are the fruits of that body of 
sin and death that yet dwells within thee, or perhaps from 
both together. If they come wholly from the devil, as they 
seem, because thy conscience and affections are against them, 
or if they come from that body of death that is in thee (and 
be not thou curious in inquiring from whither of them they 
come, the safest way is to lay enough at thy own door), no- 
thing of this should hinder thy coming, nor make thee con- 
clude thou comest not aright. 

And before I leave thee, let me a little query with thee 
about this matter. 

1. Dost thou like these wicked blasphemies? 

Answ. ' No, no; their presence and working kill me/ 

2. Dost thou mourn for them, pray against them, and 
hate thyself because of them ? 

Answ. l Yes, yes; but that which afflicts me is, I do not 
prevail against them/ 

3. Dost thou sincerely choose (mightest thou have thy 
choice) that thy heart might be affected and taken with the 
things that are best, most heavenly, and holy ? 

Answ. 'With all my heart; and death the next hour (if 
it were God's will), rather than thus to sin against him/ 

Well then, thy not liking them, thy mourning for them, 
thy praying against them, and thy loathing thyself because 
of them, with thy sincere choosing of those thoughts for 
thy delectation that are heavenly and holy, clearly declare, 
that these things are not countenanced either with thy will, 
affections, understanding, judgment, or conscience: and so, 
that thy heart is not in them; but rather that they come 



COMFORT FOR TEMPTED SOULS. 145 

immediately from the devil, or arise from the body of death 
that is in thy flesh. From which thou oughtest thus to say, 
"Now then it is no more I that do it, but sin that dwells in 
me. Rom. vii. 16, 17. 

I will give thee a pertinent instance. In Deut. xxii. thou 
may est read of a betrothed damsel, one betrothed to her 
beloved, one that had given her heart and mouth, as thou 
hast given thyself to Christ ; yet was she met with as she 
walked in the field, by one that forced her, because he was 
stronger than she. Well, what judgment now doth God, 
the righteous judge, pass upon the damsel for this? "The 
man only, saith God, " shall die : but unto the damsel thou 
shalt do nothing; there is in the damsel no sin worthy of 
death : for, as when a man riseth against his neighbor, and 
slayeth him, even so is this matter : for he found her in the 
field, and the betrothed damsel cried, and there was none to 
save her." Deut. xxii. 25-27. Now, tempted soul, thou 
art as this damsel. He that forceth thee with these blas- 
phemous thoughts, is the devil; and he lighteth upon thee 
in a fit place, even in the fields as thou art wandering after 
Jesus Christ; but thou criest out and by thy cry dost show 
that thou abhorrest such wicked lewdness. Well, the Judge 
of all the earth will do right; he will not lay the sin at thy 
door, but at his that offered the violence. And for thy 
comfort take this into consideration, that he came to 'heal 
them that were oppressed with the devil/ Acts x. 88. 

Object. 4. But saith another, c I am so heartless, so slow, 
and, as I think, so indifferent in my coming, that, to speak 
truth, I know not whether my kind of coming ought to be 
called a coming to Christ/ 

Ansic. You know that I told you at first, that coming to 
Christ is a moving of the heart and affections towards him. 

'But, (saith the troubled soul,) my dullness and indiffer- 
ency in all holy duties, demonstrate my heartlessness in 

13 



146 



COME AND WELCOME. 



coming; and to come ; and not with the heart, signifies no- 
thing at all/ 

Ansiv. 1. The moving of the heart after Christ, is not to 
be discerned (at all times) by thy sensible affectionate per- 
formance of duties; but rather by those secret groanings 
and complaints which thy soul makes to God, against that 
sloth that attends thee in duties. 

2. But grant it be, even as thou say est it is, that thou 
comest so slowly, &c, yet since Christ bids them come that 
come not at all, surely they may be accepted that come, 
though attended with those infirmities, which thou at pre- 
sent groanest under. He saith, a And him that cometh 
(he saith not, If they come sensibly, and so fast; but, And 
him that cometh) to me, I will in no wise cast out." He 
saith also, in the 9th of Proverbs, "As for him that 
wanteth understanding, (that is, a heart : for oftentimes the 
understanding is taken for the heart); Come eat of my 
bread, and drink of the wine that I have mingled/ 1 

3. Thou mayest be vehement in the spirit in coming to 
Jesus Christ, and yet be plagued with sensible sloth. So 
was the church, when she cried, "Draw me; we will run 
after thee;" and Paul, when he said, "When I would do 
good, evil is present with me." Song i. 4; Rom. vii. The 
workings, strugglings, and oppositions of the flesh, arc more 
manifest than arc the workings of the Spirit in our hearts, and 
so are sooner felt than they. Gal. v. 17. What then? Let 
us not be discouraged at the Bight and feeling of our own 
infirmities, bul run the faster to Jesus Christ for salvation. 

4. (Jet tliy heart warmed with the sweet promise of 
Christ's acceptance of the coming sinner, and that will make 
thee mure haste onto him. Discouraging thoughts, are like 
onto cold weather; they benumb the senses, and make m 
ungainly about our business; but the sweet and warm gleams 
of promise, are like the comfortable beams of the sun, which 
enliven and refresh. You see how little fche bee and the fly 



SIGNS OF INWARD EARNESTNESS. 147 

do play in the air in winter; why, the cold hinders them 
from doing it; but when the wind and sun are warm, who 
are so busy as they? 

5. But again, he that comes to Christ, flies for his life. 
Now there is no man that flies for his life, that thinks he 
speeds fast enough on his journey; no, could he, he would 
willingly take a mile at a step. " my sloth and heart- 
lessness, sayest thou ! Oh that I had wings like a dove ! 
for then would I fly away and be at rest ! I would hasten 
my escape from the windy storm and tempest." Psalm lv. 
6, 8. 

Poor coming soul, thou art like the man that would ride 
full gallop, whose horse will hardly trot ! Now, the desire 
of his mind is not to be judged of by the slow pace of the 
dull jade he rides on; but by his hitching, and kicking, and 
spurring, as he sits on its back. Thy flesh is like this dull 
jade; it will not gallop after Christ; it will be backward, 
though thy soul and heaven lie at stake. 

But be of good comfort. Christ judgeth not according to 
the fierceness of outward motion (Mark x. 17) ; but accord- 
ing to the sincerity of the heart and inward parts. John. i. 
47; Psalm li. 6. Ziba in appearance came to David much 
faster than did Mephibosheth ; but yet his heart was not so 
upright in him to David as was his. It is true, Mephibosheth 
had a check from David : for said he, " Why wentest not 
thou with me, Mephibosheth ?" But when David came to 
remember that Mephibosheth was lame (for that was his 
plea, " Thy servant is lame" 2 Sam. xix.), he was content, 
and concluded, he would have come after him faster than 
he did ; and Mephibosheth appealed to David, who was in 
those days as an angel of God to know all things that are 
done in the earth, if he did not believe that the reason of 
his backwardness lay in his lameness, and not in his mind. 
Why, poor coming sinner, thou canst not come to Christ 
with that outward swiftness of career as many others do; but 



148 COME AND WELCOME. 

doth the reason of thy backwardness lie in thy mind and 
will, or in the sluggishness of the flesh ? Canst thou say 
sincerely, " The spirit indeed is willing, but the flesh is 
weak?" Matt. xxvi. 41. Yea, canst thou appeal to the 
Lord Jesus, who knowetk perfectly the very inmost thought 
of thy heart, that this is true ? Then take this for thy com- 
fort. He hath said, "I will assemble her that halteth," — 
"I will make her that halteth a remnant/' — " And I will 
save her that halteth." Micah iv. 6, 7; Zeph. iii. 19. What 
canst thou have more from the sweet lips of the Son of God ? 

6. I read of some that are to follow Christ in chains ; I 
say, to come after him in chains. "Thus saith the Lord, the 
labor of Egypt, and the merchandize of Ethiopia, and the 
Sabeans, men of stature, shall come over unto thee, and they 
shall be thine : they shall come after thee ; in chains shall 
they come over, and they shall fall down unto thee ; they 
shall make supplication unto thee, saying, Surely there is 
none else to save." Isa. xlv. 14. Surely they that come 
after Christ in chains, come to him in great difliculty, be- 
cause their steps arc straitened by the chains. And what 
chain so heavy, as those that discourage thee ? Thy chain, 
which is made up of guilt and filth, is heavy, it is a wretched 
band about thy neck, by which thy strength doth fail. Lam. 
i. 14; iii. 7. But come, though thou comest in chains. It 
is a glory to Christ that a sinner comes after him in chains. 
The chinking of thy chains, though troublesome to thee, is 
not, nor can be any obstruction to thy salvation ; it is Christ's 
work and glory to save; thee from thy ohains, to enlarge thy 

-, and Bel thee at I 

7. The blind man, though called, surely could not come 

to Jesus Christ; bu1 Ohrisl could stand still, and stay 
for him. True, u Be rideth upon t\u) wings of the wind;'' 
but yd I fering, and his long-suffering is salva- 

tion to him thai oometh to him. '1 Pet. iii. 9. 

8. Hachri thou seen those that came to the Lord Jesus 



FEAR OF BEING TOO LATE. 149 

in the days of his flesh, how slowly, how hobblingly, many 
came to him, by reason of their infirmities ; and also how 
friendly and kindly, and graciously, he received them, and 
gave them the desire of their hearts, thou wouldst not, as 
thou dost, make such objections against thyself, in thy 
coming to Jesus Christ. 

Object. 5. But, says another, 1 fear I come too late; I 
doubt I have staid too long; I am afraid the door is shut. 

Ansiu. Thou canst never come too late to Jesus Christ, if 
thou dost come. This is manifest by two instances. 

1. By the man that came to him at the eleventh hour. 
This man was idle all the day long. He had a whole day 
to come in, and he played it all away save only the last hour 
thereof; but at last, at the eleventh hour, he came, and goes 
into the vineyard to work with the rest of the laborers, that 
had borne the burden and heat of the day. Well, but how 
was he received by the lord of the vineyard ? Why, when 
pay-day came, he had even as much as the rest; yea, had 
money first. True, the others murmured at him ; but what 
did the Lord Jesus answer them ? " Is thine eye evil be- 
cause mine is good ? I will give unto this last even as unto 
thee." Matt, xx. 

2. The other instance is, the thief upon the cross. He 
came late also, even as at an hour before his death. Yea, 
he strayed from Jesus Christ as long as he had liberty to be 
a thief, and longer too; for could he have deluded the judge, 
and by lying words escaped his just condemnation, for aught 
I know, he had not come as yet to his Saviour. But being 
convicted, and condemned to die, yea, fastened to the cross, 
that he might die like a rogue, as he was in his life ; behold 
the Lord Jesus, when this wicked man converted even now, 
desireth mercy at his hands, tell him (and that without the 
least reflection upon him for his former misspent life), u To- 
day shalt thou be with me in paradise." Luke xxiii. 43. 

13* 



150 COME AND WELCOME. 

Let no man turn the grace of God into wantonness. My 
design is now to encourage the coming soul. 

Quest. l But is not the door of mercy shut against some 
before they die V 

Answ. Yea : and God forbids that prayers should be made 
to him for them. Jer. vii. 16 ; 1 John v. 16. 

Quest. ( Then ; why may not I doubt but I may be one of 
these V 

Answ. By no means, if thou art coming to Jesus Christ; 
because when God shuts the door upon nien, he gives them 
no heart to come to Jesus Christ. None come but those to 
whom it is given of the Father. But thou comest; therefore 
it is given to thee of the Father. 

Be sure, therefore, if the Father hath given thee a heart 
to come to Jesus Christ, the gate of mercy yet stands open 
to thee. For it stands not with the wisdom of God to give 
grace to come to Jesus Christ, and yet shut up the door of 
his mercy upon thee. " Incline your ear, and come unto 
me : hear, and your souls shall live ; and I will make an 
everlasting covenant with you, even the sure mercies of 
David." Isa. lv. 3. 

Quest. ( But is it not said, that some knocked when the 
door was shut V 

Answ. Yes; but the texts in which these knockers are 
mentioned, are to be referred unto the day of judgment, and 
not to the coming of the sinner to Christ in this life. See 
the texts. Matt. xxv. 11; Luke xiii. 24, 25. These there- 
concern thee nothing at all; thou art coming to J< 
Christ, thou art c raring now ! u Now is the accepted time; 
beho ilvufimi." 2 Cor. vi. 2. Now 

God is upon the mercy-seal ; now Christ Jesus sits by, con- 
tinually pleading the victory of his blood for sinners; and 
now, even as Lonj world lasts, this word of the text 

shall still be free, and fully fulfilled j "And him that cometh 
to me I will in n< -lit." 



FALLS OF COMING SOULS. 151 

Sinner, the greater sinner thou art, the greater need of 
mercy thou hast, and the more will Christ be glorified 
thereby. Come then, come and try; come taste and see 
how good the Lord is to an undeserving sinner. 

Object. 6. ' But (says another) 1 am fallen since Ihegan 
to come to Christ ; therefore I fear I did not come aright, 
and so consequently that Christ will not receive me/ 

Ansio. Falls are dangerous; for they dishonor Christ, 
wound the conscience, and cause the enemies of God to 
speak reproachfully. But it is no good argument, I am 
fallen, therefore I was not coming aright to Jesus Christ. 
If David, and Solomon, and Peter, had thus objected against 
themselves, they had added to their griefs ; and yet, they 
had, at least as much cause as thou. A man whose steps 
are ordered by the Lord, and whose goings the Lord delights 
in, may yet be overtaken with a temptation that may cause 
him to fall. Psalm xxxvii. 23, 24. Did not Aaron fall ? 
yea, and Moses himself. What shall we say of Hezekiah 
and Jehoshaphat? There are therefore falls pardonable, 
and falls unpardonable. Falls unpardonable are falls against 
light, from the faith to the despising and trampling upon 
Jesus Christ and his blessed undertakings. Heb. vi. 4-8; 
x. 28, 29. Now, as for such, there remains no more sacri- 
fice for sin. Indeed they have no heart, no mind, no desire 
to come to Jesus Christ for life; therefore they must per- 
ish: nay, says the Holy Ghost, "It is impossible that 
they should be renewed again unto repentance," Therefore 
these, God hath no compassion for, neither ought we; but 
for other falls, though they be dreadful (and God will chas- 
tise his people for them), they do not prove thee a graceless 
man, one not to come to Jesus Christ for life. 

It is said of the child in the gospel; that " as he was yet 
a coming, the devil threw him down, and tare him." Luke 
ix. 42. 

Dejected sinner, it is no wonder that thou hast caught a fall 



152 COME AND WELCOME. 

in coming to Jesus Christ. Is it not rather to be wondered 
at, that thou hast not caught before this, a thousand times a 
thousand falls ? considering, 1. What fools we are by nature. 
2. "What weaknesses are in us. 3. What mighty powers 
the fallen angels, our implacable enemies, are. 4. Consider- 
ing also how often the coming man is benighted in his jour- 
ney; and also what stumblingblocks do lie in his way. 5. 
Also his familiars (that were so before) now watch for his 
halting, and seek by what means they may to cause him to 
fall by the hand of their strong ones. 

What then ? Must we, because of these temptations, in- 
cline to fell? No. Must we not fear falls ? Yes. "Let 
him that thinketh he standeth, take heed lest he fall" 1 
Cor. x. 12. Yet let him not utterly be cast down. "The 
Lord upholdeth all that fall, and raiseth up those that are 
bowed down." Make not light of falls; yet hast thou 
fallen? "Ye have," said Samuel, "done all this wicked- 
ness: yet turn not aside from following the Lord; but 
e the Lord with all your heart, and turn not aside, for 
the Lord will not forsake his people (and he counteth the 
coming sinner one of them), because it hath pleased the 
Lord to make you his people." 1 Sam. xii. 20-22. 



CHAPTER III. 



THE CERTAINTY OF COMING. 



Shall come to me. — Now we come to show what force 
there is in this promise to make them come to him. "All 
that the Father giveth nie, shall come to me." 

I will speak of this promise, First, In general. Secondly, 
In particular. 

First, In general. This word, shall, is confined to those, 
that are given to Christ: "AH that the Father giveth me, 
shall come to me." Hence I conclude, 

1. That coming to Jesus Christ aright is an effect of their 
being (of God) given to Christ before. Mark, they shall 
come. 'Who ? Those that are given. They come then, 
because they were given. " Thine they were (says Christ), 
and thou gavest them me." Xow, this is indeed a singular 
comfort to them that are coming in truth to Christ, to think 
that the reason why they come, is because they were given 
of the Father before to him. Thus then may the coming 
soul reason with himself as he comes: 'Am I coming in- 
deed to Jesus Christ ? This coming of mine is not to be 
attributed to me or my goodness, but to the grace and gift 
of God to Christ. God gave first my person to him, and 
therefore hath now given me a heart to come/ 

2. These words, "shall come," make thy coming, not 
only the fruit of the gift of the Father, but also of the pur- 
pose of the Son ; for these words suppose a divine purpose : 
they show us the heavenly determination of the Son. "The 
Father hath given them to me, and they shall, yea, they 
shall come to me." Christ is as full in his resolution to 
save those given unto him, as is .the Father in giving them, 

(153) 



154 COME AND WELCOME. 

Christ prized the gift of his Father; he will lose nothing of 
it; he is resolved to save it every whit by his blood, and to 
raise it up again at the last day; and thus he fulfils his 
Father's will, and accomplished his own desires. John 
vi. 39. 

3. These words, "shall come," make thy coming to be 
also the effect of an absolute promise. Coming sinner, thou 
art included in a promise : thy coming is the fruit of the 
faithfulness of an absolute promise. It was this promise, 
by virtue of which thou at first receivedst strength to come : 
and this is the promise by virtue of which thou shalt be 
effectually brought to him. 

It was said to Abraham, "At this time I will come, and 
Sarah shall have a son." This son was Isaac. Mark, 
"Sarah shall have a son;" there is a promise. And Sarah 
had a son; there was the fulfilling of the promise. And 
therefore was Isaac called the " child of the promise." Gen. 
xvii. 19; xviii. 10; Rom. ix. 9. "Sarah shall have a son." 
But how if Sarah be passed age? Why, still the promise 
continues to say, "Sarah shall have a son." But how if 
Sarah be barren ? Why, still the promise says, " Sarah 
shall have a son." But Abraham's body is now dead? 
Why, the promise is still the same, "Sarah shall have a 
son." Thus you see what virtue there is in an absolute 
promise; it carrieth enough in its own bowels to accomplish 
the thing promised, whether there be means or no in us to 
effect it. Wherefore this promise in the text, being an ab- 
solute promise, by virtue of it, not by virtue of ourselves, 
or by our own inducements, do we come to Jesus Christ; for 
bo are the words of the text, "All that the Father giveth me 
shall come to me/' 

Therefore i incere comer to Jesus Christ called 

also B child of the promise. "Now we, brethren, as Ifi 
was, are the children of the promise," G-al. iv. 28 j thai 
we arc the children that God hath promised to Jesus Christ] 



NATURE OF AN ABSOLUTE PROMISE. 155 

and given to him; yea, the children that Jesus Christ hath 
promised shall come to him. "All that the Father giveth 
me shall come." 

4. These words, " shall come/' engage Christ to commu- 
nicate all manner of grace to those thus given him to make 
them effectually come to him. "They shall come;" that is, 
not if they will, but if grace, all grace, if power, wisdom, a 
new heart, and the Holy Spirit, and all joining together, 
can make them come. I say, this word, of promise, " shall 
come," being absolute, hath no dependence upon our own 
will, or power, or goodness; but it engageth for us even 
God himself, Christ himself, the Spirit himself. When God 
had made the absolute promise to Abraham, that Sarah 
should have a son, Abraham did not at all look at any qua- 
lifications in himself, because the promise looked at none; 
but as God had by the promise absolutely promised him a 
son; so he considered not his own body now dead, nor yet 
the barrenness of Sarah's womb. "He staggered not at 
the promise of God through unbelief; but was strong in 
faith, giving glory to God; and being fully persuaded that 
what he had promised he was able also to perform." Rom. 
iv. He had promised, and had promised absolutely, " Sarah 
shall have a son." Therefore Abraham looks that he, that 
is, God, must fulfil the condition of it. Neither is this ex- 
pectation of Abraham disapproved by the Holy Ghost, but 
accounted good and laudable; it being that by which he 
gives glory to God. The Father also hath given to Christ 
a certain number of souls for him to save; and he himself 
hath said, they shall come to him. Let the church of God 
then live in a joyful expectation of the utmost accomplish- 
ment of this promise; for assuredly it shall be fulfilled, and 
not one thousandth part of a tittle thereof shall fail. "All 
that the Father giveth me shall come to me." 

And now, before I go any farther, I will more particularly 
inquire into the nature of an absolute promise. 



156 COME AND WELCOME. 

1. We call that an absolute promise that is made without 
any condition. Or more fully thus : — That is an absolute 
promise of God, or of Christ, which maketh over to this or 
that man any saving spiritual blessing, without a condition 
to be done on our part for the obtaining thereof. And this 
we have in hand in such a one. Let the best Master of 
Arts on earth show me, if he can, any condition in this text 
depending upon any qualification in us, which is not by the 
game promise concluded shall be, by the Lord Jesus, effected 
in us. 

2. An absolute promise therefore is, as we say, without if 
or and; that is, it require th nothing of us, that itself might 
be accomplished. It saith not, they shall, if they will; but, 
tlieij shall: not they shall, if they use the means; but, tliey 
shall. You may say, that a will and the use of the means 
are supposed, though not expressed. But I answer, No ; by 
no means, that is, as a condition of this promise. If they 
be at all included in the promise, they are included there as 
the fruit of the absolute promise, not as if it expected the 
qualification to arise from us. " Thy people shall be willing 
in the day of thy power." Psalm ex. 3. That is another 
absolute promise. But doth that promise suppose a willing- 
ness in us, as a condition of God's making us willing ? They 
shall be willing, if they are willing; or, they shall be willing, 
if they will be willing. This is ridiculous; there is nothing 
of this supposed. The promise is absolute as to us; all that 
it engagethfor its own accomplishment is, the mighty power 
of Christ and his faithfulness to accomplish. 

The difference therefore betwixt the absolute and condi- 
tional promise is this : 

They differ in their terms. The absolute promises say, 
' I will, and you shall :' The other, ' I will, if you will ;' or, 
'do tins and thou shalt live.' Jer. xxxi. 31-34; Ezek. 
xxxiv. 24-81; Eeb. viii. 8-12; Jer. iv. 1; Ezek. xviil 
80-^32: Matt. xix. 21. 



NATURE OF AN ABSOLUTE PROMISE. 157 

They differ in their way of communicating good things to 
men. The absolute ones communicate things freely, only 
of grace ; the other, if there be that qualification in us that 
the promise calls for, not else. 

The absolute promises therefore engage God; the others 
engage us ; I mean, God only ; us only. 

Absolute promises must be fulfilled ; conditional may, or 
may not be fulfilled. The absolute ones must be fulfilled, 
because of the faithfulness of God ; the other may not, be- 
cause of the unfaithfulness of men. 

Absolute promises have therefore a sufficiency in them- 
selves to bring about their own fulfilling; the conditional 
have not so. The absolute promise is therefore a pregnant 
promise, because it hath in itself a fulness of all desired 
things for us ; and will, when the time of that promise is 
come, yield to us mortals that which will verily save us ; 
yea, and make us capable of answering the demands of the 
promise that is conditional. 

Wherefore, though there be a real, yea, an eternal differ- 
ence in these things (with others) betwixt the conditional 
and the absolute promise ; yet again, in other respects, there 
is a blessed harmony betwixt them, as may be seen in these 
particulars. 

The conditional promise calls for repentance ; the absolute 
promise gives it. Acts v. 30, 31. 

The conditional promise calls for faith; the absolute pro- 
mise gives it. Zeph. iii. 12 ; Rom. xv. 12. 

The conditional promise calls for a new heart; the abso- 
lute promise gives it. Ezek. xxxvi. 

The conditional promise calleth for holy obedience ; the 
absolute promise giveth it, or causeth it. Ezek. xxxvi. 27. 

And as they harmoniously agree in this, so again the con- 
ditional promise blesseth the man who by the absolute pro- 
mise is endued with its fruit. As for instance : 

The absolute promise maketh men upright ; and then the 

14 



158 COME AND WELCOME. 

conditional follows, saying, H Blessed are the undefiled in 
the way, who walk in the way of the Lord." Psalm cxix. 1. 

The absolute promise giveth to this man the fear of the 
Lord; and then the conditional followeth, saying, " Blessed 
is every one that feareth the Lord." Psalm cxxviii. 1. 

The absolute promise giveth faith, and then this condi- 
tional follows, saying, " Blessed is he that believeth." Zeph. 
iii. 12; Luke i. 45. 

The absolute promise brings free forgiveness of sins ; and 
then says the conditional, " Blessed are they whose ini- 
quities are forgiven, and whose sins are covered." Rom. iv. 
7,8. 

The absolute promise says, that God's elect shall hold 
out to the end ; then the conditional follows with this bless- 
ing, " He that shall endure to the end shall be saved. 1 Pet, 
i. 4-6 ; Matt. x. 22. 

Thus do the promises gloriously serve one another and us, 
in this their harmonious agreement. 

Now the promise under consideration, is an absolute pro- 
mise : " All that the Father giveth me shall come to me." 

This promise therefore is, as is said, a pregnant promise, 
and hath in itself all those things to bestow upon us that the 
conditional calleth for at our hands. They shall come ! 
Shall they came ? Yes, they shall come ! But how, if they 
want those things, those graces, power, and heart, without 
which they cannot come? Why, Christ's "shall come," 
answereth all this, and all things else that may in this mat- 
ter be objected. And Iktc I will take the liberty to amplify 
things. 

/.I. i But they are dead, dead in trespasses and sins; 
how shall they then oom< 

Anno. W'liy, Christ's "shall come" can raise them from 
this death. u The hour is coming, and now is, that the dead 

shall hear the voice of the Son of (lod; and they that hear 

shall live. " Thus therefore by "shall come" is this im- 



satan's captives set free. 159 

pediment removed out of the way. They shall hear ; they 
shall live. 

Object. 2. 'But they are Satan's captives; he takes them 
captive at his will, and he is stronger than they : how then 
can they come V 

Ansa;. Why, Christ's " shall come" hath also provided a 
help for this. Satan had bound that daughter of Abraham 
so, that she could by no means lift up herself; but yet 
11 shall come" set her free both in body and soul. Christ 
will have them turned from the power of Satan unto God. 
But what ! Must it be if they turn themselves, or do some- 
what to merit of him to turn them ? No ; he will do it 
freely, of his own good will Alas ! Man, whose soul is pos- 
sessed by the devil, is turned whithersoever that governor 
listeth, is taken captive by him (notwithstanding its natural 
powers) at his will. But what will he do? Will Satan 
hold him when " shall come" puts forth itself? Will he 
then prevent him from coming to Jesus Christ ? No ; that 
cannot be ! His power is but the power of a fallen angel, 
but " shall come" is the word of God. Therefore " shall 
come" must be fulfilled ; and the gates of hell shall not pre- 
vail against him who said it. 

There were seven devils in Mary Magdalen; too many 
for her to get from under their power. But when the time 
came, that " shall come" was to be fulfilled upon her, they 
give place, fly from her, and she comes (indeed) to Jesus 
Christ, according as it is written. "All that the Father 
giveth me shall come to me." 

The man that was possessed with a legion (Mark v.) was 
too much by them captivated, for him by human force to 
come (yea, had he had, to boot, all the men under heaven 
to help him) had he that said, " shall come," withheld his 
mighty power : but when this promise was to be fulfilled 
upon him, then he comes ; nor could all their power hinder 
his coming. It was also this " shall come" that preserved 



1G0 COME AND WELCOME. 

him from death; when by those evil spirits he was hurled 
hither and thither ; and it was by the virtue of " shall come" 
that at last he was set at liberty from them, and enabled 
indeed to come to Christ. "All that the Father giveth me 
shall come to me." 

Object. 3. 'They shall (you say); but how if they will 
not ; and if so ; then what can " shall come" do/ 

Ansio. True, there are some men say, "We are lords; we 
will come no more unto thee." Jer. ii. 31. But as God 
says in another case, " They shall know whose words shall 
stand, mine or theirs." Jer. xliv. 28. Here then is the 
case, we must now see who will be the liar ; he that saith, 
'I will not/ or he that saith, 'He shall come tome/ 'You 
shall come/ says God ; ' I will not come/ saith the sinner. 
Now as sure as he is concerned in this " shall come," God 
will make that man eat his own words ; for " I will not," is 
the unadvised conclusion of a crazy-headed sinner; but 
"shall come" was spoken hy him that is of power to perform 
his word. " Son, go work to-day in my vineyard," said the 
Father: But he answered, and said, "I will not." What 
now ? Will he be able to stand to his refusal ? Will he 
pursue his desperate denial? No, "he afterwards repented 
and went." But how came he by that repentance? Why, 
it was wrapped up for him in the absolute promise ; and 
therefore notwithstanding he said, "I will not," he after- 
wards repented and went. By this parable Jesus Christ 
sets forth the obstinacy of the sinners of the world, as 
touching their coming fco him ; they will not come, though 
threatened; yea, though life be offered them upon condition 
of coming. 

But now, when "shall i lute promise of 

God, comes to be fulfilled upon them, then they come; be- 
by thai promise, a cure is provided againsl the rebel- 
lion of their will. "Thy people shall be willing in the day 
of thy power. 11 Psalm ex. 8. "Thj people" — what people? 



MARVELLOUS EFFECTS OF GRACE. 161 

1 Why, the people that the Father hath given thee. The ob- 
stinacy and plague that is in the will of that people , shall be 
taken away. And they shall be made willing ; " shall come" 
will make them willing to come to thee/ 

He that had seen Paul in the midst of his outrages against 
Christ, his gospel, and people, would hardly have thought 
that he would ever have been a follower of Jesus Christ, 
especially since he went not against his conscience in perse- 
cuting them. He thought verily that he ought to do what 
he did. But we may see what " shall come" can do, when 
it comes to be fulfilled upon the soul of a rebellious sinner. 
He was a chosen vessel, given by the Father to the Son. 
And now the time being come that u shall come" was to 
take him in hand, behold he is over-mastered, astonished, 
and with trembling and reverence, in a moment becomes 
willing to be obedient to the heavenly call. Acts ix. 

And were not they far gone (that you read of, Acts ii.) 
who had their hands and hearts in the murder of the Son of 
God : and to show their resolvedness never to repent of that 
horrid fact, said, " His blood be on us and on our children !** 
But must their obstinacy rule ? Must they be bound to 
their own ruin, by the rebellion of their stubborn wills ? 
No, not those of them the Father gave to Christ. Where- 
fore, at the time appointed, " shall come" breaks in among 
them ; the absolute promise takes them in hand ; and then 
they come indeed, crying out to Peter and the rest of the 
apostles, " Men and brethren, what shall we do ?" No stub- 
bornness of men's will can stand, when God hath absolutely 
said the contrary ; H shall come" can make them that had 
afore resolved never to come, come to him as doves to their 
windows. 

The Lord spake unto Manasseh, and to his people, by the 
prophets. But would he hear ? No, he would not. But 
shall Manasseh come off thus ? No, he shall not. There- 
fore, he being also one of those whom the Father had given 

14* 



1G2 COME AND WELCOME. 

to the Son, and so falling within the bounds and reach of 
u shall come/' at last u shall come" takes him in hand, and 
then he comes indeed. He comes bowing and bending; 
" he humbled himself greatly, and made supplication to the 
Lord, and prayed unto him; and he was entreated of him, 
and had mercy upon him." 2 Chron. xxxiii. 12. 

The thief upon the cross, at first, did rail with his fellow 
upon Jesus Christ; but he was one that the Father had 
given to him, and therefore, " shall come" must handle him 
and his rebellious will. And behold, so soon as he is dealt 
withal, by virtue of that absolute promise, how soon he 
yields, leaves his railing, and falls to supplicating the Son 
of God for mercy. "Lord," saith he, " Remember me 
when thou comest into thy kingdom." Matt, xxvii. 44 ; 
Luke xxiii. 39-43. 

Object. 4. ' They shall come, say you, but how if they be 
blind, and see not the way ? for some arc kept off from 
Christ, not only by the obstinacy of their will, but by the 
blindness of their mind. Now, if they be blind, how shall 
they come V 

Answ. The question is not, Are they blind? But arc 
they within the reach and power of " shall come." If so, 
that Christ that said, "they shall come," will find them 

9, or a guide, or both to bring them to himself. " Most, 
is for the king." If they shall come, they shall come. No 
impediment shall hinder. 

The darkness of the Thessalonians did not hinder them 
f'n>m becoming the children of light. " 1 am couk 1 ," saith 
Christ, "that they thai see not mighl see." And if he saith, 
"See ye the blind that have eyes;" who shall hinder it? 
Eph. v. 8; John ix. 89 ; [sa. sxix. L8 ; xliii. 

This promise therefoi I said, a pregnant promise, 

haying in the bowels of it, all things that shall occur to the 

complete fulfilling of itself, they "shall come." Bat it is 
pbjocted, that they are blind. Well, "shall come" is still 



THE POWER OF THE PROMISE. 163 

the same, and Christ continueth to say, they " shall come to 
me." Therefore he saith again, "I will bring the blind by 
a way that they knew not. I will lead them in paths that 
they have not known. I will make darkness light before 
them, and crooked things straight. These things will I do 
unto them, and not forsake them." Isa. xlii. 16. Mark, ' I 
will bring them, though they be blind; I will bring them 
by a way they know not: I will, I will; and therefore they 
"shall come to me." ' 

Object. 5. 'But how, if they have exceeded many in sin, 
and so made themselves, far more abominable ? They are 
the ring-leading sinners in the country, the town, or family/ 

Answ. What then ? Shall that hinder the execution of 
"shall come?" It is not transgressions, nor sins, nor all 
their transgressions in all their sins (if they by the Father 
are given to Christ to save them) that shall hinder this pro- 
mise, that it should not be fulfilled upon them, "In those 
days, and in that time, saith the Lord, the iniquity of Israel 
shall be sought for, and there shall be none; and the sins 
of Judah, and they shall not be found." Jer. 1. 20. Not 
that they had none (for they abounded in transgression, 2 
Chron. xxxiii. 9; Ezek. xvi. 48), but God would pardon, 
cover, hide-, and put them away, by virtue of his absolute 
promise, by which they are given to Christ to save them. 
" And I will cleanse them from all their iniquity, whereby 
they have sinned against me; and I will pardon ail their 
iniquities, whereby they have sinned, and whereby they 
have transgressed against me. And it shall be to me a name 
of joy, a praise, and an honor before all the nations of the 
earth, which shall hear all the good I do unto them : and 
they shall fear and tremble for all the goodness and all the 
prosperity that I procure in it." Jer. xxxiii. 8, 9. 

Object. 6. 'But how if they have not faith and repent- 
ance ? How shall they come then V 

Answ. Why, he that saith, they "shall come," shall he 



164 COME AND WELCOME. 

not make it good ? If they shall come, they shall come ; 
and since he hath said, they u shall come/' if faith and re- 
pentance, be the way to come, as indeed they are, then faith 
and repentance shall be given to them: for this " shall 
come" must be fulfilled on them. 

1. Faith shall be given them. "I will also leave in the 
midst of thee an afflicted and poor people, and they shall 
trust in the name of the Lord." Zeph. iii. 12. " There 
shall be a root out of Jesse, and he shall rise to reign over 
the Gentiles; and in him shall the Gentiles trust." Horn, 
xv. 12. 

2. They shall have repentance. " He is exalted to give 
repentance." Acts v. 30. "They shall come weeping, and 
seeking the Lord their God." And again, "with weeping 
and supplication will I lead them." Jer. xxxi. 9. 

I told you before, that an absolute promise hath all con- 
ditional ones in the bosom of it, and also provision to an- 
swer all those qualifications, that they propound to him that 
seeketh for their benefit. And it must be so; for if "shall 
come" be an absolute promise, as indeed it is, then it must 
be fulfilled, upon every one of those concerned therein. I 
say, it must be fulfilled, if God can by grace, and his abso- 
lute will, fulfil it. Besides, since coming and believing are 
all one (according to John vi. 35, "He that coincth to me 
shall never hunger; and he that believeth in me shall never 
thirst"), so, when he saith, they "shall come," it is as much 
;is to say, they shall believe, and consequently repent to the 
saving of the soul. So then the present want of faith and 
repentance cannot make the promise of God of none effect; 
because (his promise hath in it to give what others call for 
and expect. <I will give them a heart, 1 will give them 
my Spirit, I will give them repentance, I will give them 
faith/ 

Mark these words: "If any man be in Christ, he is a 
new creature." But how came he to be a "new creature," 



THE PROMISE REMOVES OBSTACLES. 165 

sinre none can create but God? Why, God indeed doth 
make them new creatures. "Behold," saith he, "I make 
all things new." And hence it follows (even after he had 
said, they are "new creatures"); "and all things are of 
God;" that is, all these new creatures stand in the several 
operations and special workings of the Spirit of grace, who 
is Gocl. 2 Cor. v. 17, 18. 

Object. 7. 'But how shall they escape all those danger- 
ous and damnable opinions, that like rocks and quicksands 
are in the way which they are going V 

Ansiu. Indeed this age is an age of errors, if ever there 
was an age of errors in the world; but yet the gift of the 
Father, laid claim to by the Son in the text, must needs 
escape them, and in conclusion come to him. There are a 
company of shall comes in the Bible that do secure them. 
Not but that they may be assaulted by them; yea, and also 
for the time entangled and detained by them from the 
Bishop of their souls ; but these shall comes will break those 
chains and fetters, that those given to Christ are entangled 
in, and they shall come, because he hath said they "shall 
come" to him. 

Indeed, errors are like that strange woman of whom you 
read in the Proverbs, that sitteth in her seat in the high 
places of the city, "to call passengers who go right on their 
ways." Prov. ix. 13-16. But the persons, as I said, that 
by the Father are given to the Son to save them, are se- 
cured by " shall come to me." And therefore, of such it 
is said, God will guide them with bis eye, with his counsel, 
by his Spirit, and that in the way of peace, by the springs 
of water, and into all truth. Psalm xxxii. 8; lxxiii. 24; 
John xvi. 13; Luke i. 79. So then he that hath such a 
guide, (and all that the Father giveth to Christ shall have 
it), he shall escape those dangers, he shall not err in the 
way; yea, though he be a fool, he shall not err therein. 
Isa. xxxv. For of every such a one it is said, "Thine 



166 COME AND WELCOME. 

ears shall hear a word behind thee, saying, This is the way, 
walk in it, when ye turn to the right hand, and when ye 
turn to the left/' Isa. xxx. 21. 

There were thieves and robbers before Christ's coming, 
as there are also now; but saith he, "the sheep did not 
hear them." And why did they not hear them, but because 
they were under the power of that absolute promise, " shall 
corne," that had that grace in itself to bestow upon them, 
as could make them able rightly to distinguish voices. "My 
sheep hear my voice." But how came they to hear it? 
Why, to them it is given to know and to hear, and that dis- 
tinguishingly. John x. 8, 16; v. 25; Eph. v. 14. 

Further. The very plain sentence of the text makes pro- 
vision against all these things. For, it saith, "All that the 
Father giveth me shall come to me;" that is, f shall not be 
stopped, or be allured to take up any where short of me, nor 
shall they turn aside, to abide with any besides me.' 



CHAPTER IV. 

GROUNDS OF COMING TO CHRIST. 

" Shall come to me." — To me. By these words there 
is further insinuated (though not expressed) a double cause 
of their coming to him. 1. There is in Christ a fulness of 
all-sufficiency, even of all that, which is needful to make us 
happy. 2. Those that indeed come to him, do therefore 
come to him that they may receive it at his hand. 

For the first of these, there is in Christ a fulness of all-suf- 
ficiency, even of all that which is needful to make us happy. 
Hence it is said, " For it pleased the Father, that in him 
should all fulness dwell." And again, " Of his fulness, all 
we have received, and grace for grace." Col. i. 19 ; John i. 
16. It is also said of him, that his riches are unsearchable, 
"the unsearchable riches of Christ." Eph. iii. 8. Hear 
what he saith of himself, " Riches and honor are with me, 
even durable riches and righteousness. My fruit is better 
than gold, yea, than fine gold, and my revenue than choice 
silver. I lead in the way of righteousness, in the midst of 
the paths of judgment; that I may cause them that love me 
to inherit substance ; and I will fill their treasures." Prov. 
viii. 18-21. 

This in general : but, more particularly ; there is that 
light in Christ that is sufficient to lead them out of, and 
from all that darkness, in the midst of which all others but 
them that come to him, stumble, and fall, and perish. " I 
am the light of the world," saith he, H he that followeth 
me, shall not walk in darkness, but shall have the light of 
life." John viii. 12. Man by nature is in darkness, and 
walketh in darkness, and knows not whither he goes, for the 

(167) 



168 COME AND WELCOME. 

darkness hath blinded his eyes ; neither can any but Jesus 
Christ lead men out of this darkness. Natural conscience 
cannot do it ; the ten commandments, though in the hearts 
of men, cannot do it. This prerogative belongs only to 
Jesus Christ. 

There is life in Christ, that is to be found no where else 
(John v. 40) : life, as a principle in the soul, by which it 
shall be actuated and enabled to do that which through him 
is pleasing to God. u He that believeth on (or cometh to) 
me," saith he, u as the scripture hath said, out of his belly 
shall flow rivers of living water." John vii. 38. Without 
this life a man is dead, whether he be bad, or whether he 
be good ; that is, good in his own and other men's esteem. 
There is no true and eternal life, but what is in the " me" 
that speaketh in the text. 

There is also life for those that come to him, to be had by 
faith in his flesh and blood. " He that eateth me, shall live 
by me." John vi. 57. And this is a life against that death 
that comes by the guilt of sin, and the curse of the law, 
under which all men are, and for ever must be, unless they 
eateth "me," that speaks in the text. "Whoso findeth me," 
saith he, " findeth life;" deliverance from the everlasting 
deatli and destruction, that without me, he shall be devoured 
by. Prov. viii. 

Nothing is more desirable than life, to him that hath in 
himself the sentence of condemnation ; and here only is 
life to be found. "This life," namely, eternal life, "this 
life is in his Son;" that is, in him that saith in the text, 
U AM that the Father giveth me, shall come to me." 1 John 
v. 11. 

The person Bpeaking in the text, is he alone by whom 
poor sinners haw admittance to, and acceptance with the 
Father } because of the glory of his righteousness, by and in 
which he presenteth them amiable and spotless in his sight. 
Neither is there any way besides him, so to come to the 



THE FULNESS OF CHRIST. 169 

Father. " I am the way/' says he, u the truth and the life; 
no man coineth unto the Father, but by me." John xiv. 6. 
All other ways to God are dead and damnable ; the destroy- 
ing cherubims stand with flaming swords, turning every way 
to keep all others from his presence (Gen. iii. 24) ; I say, 
all others but them that come by him. " I am/' saith he, 
" the door : by me, if any man enter in, he shall be saved." 
John x. 9. 

The person speaking in the text, is he, and only he, that 
can give stable and everlasting peace. Therefore, saith 
he, " My peace I give unto you." ' My peace/ which is a 
peace with God, peace of conscience, and that of an everlast- 
ing duration. l My peace/ peace that cannot be matched. 
"Not as the world giveth, give I unto you;" for the world's 
peace is but carnal and transitory, but mine is divine an(J 
eternal/ Hence it is called the peace of God, that passeth 
all understanding. 

The person speaking in the text, hath enough of all 
things truly, spiritually good, to satisfy the desire of every 
longing soul. " Jesus stood, and cried, saying, If any man 
thirst, let him come to me and drink." "I will give to him 
that is a thirst, of the fountain of the water of life freely." 
John vii. 37; Rev. xxi. 6. 

With the person speaking in the text is power to perfect, 
and defend, and deliver those that come to him for safe- 
guard. "All power," saith he, " is given unto me in heaven 
and earth." Matt, xxviii. 18. 

Thus might I multiply instances of this nature in abun- 
dance. But, 

Secondly, They that in truth do come to him, do there- 
fore come to him that they may receive it at his hand. They 
come for light, they come for life, they come for reconcilia- 
tion with God ; they also come for peace, they come that 
their souls may be satisfied with spiritual good, and that 
they may be protected by him against all spiritual and eter- 

15 



170 COME AND WELCOME. 

nal damnation. And he alone is able to give them all this, 
to the fulfilling of their joy to the full, as they also find 
when they come to him. This is evident, 

1. From the plain declaration of those that already are 
come to him. " Being justified by faith, we have peace 
with God through our Lord Jesus Christ : by whom also 
we have access with boldness into this grace, wherein we 
stand, and rejoice in hope of the glory of G-od." Rom. v. 1, 2. 

2. It is evident also, in that while they keep their eyes 
upon him, they never desire to change him for another, or 
to add to themselves some other thing, together with him, 
to make up their spiritual joy. " God forbid," said Paul, 
" that I should glory, save in the cross of our Lord Jesus 
Christ." '* Yea doubtless, and I count all things but loss 
for the excellency of the knowledge of Christ Jesus my Lord, 
for whom I have suffered the loss of all things, and do count 
them but dung that I may win Christ, and be found in him, 
not having mine own righteousness, which is of the law, but 
that which is through the faith of Christ, the righteousness 
which is of God by faith." Phil. iii. 8, 9. 

3. It is evident also, by their earnest desires that others 
might be made partakers of their blessedness. "Brethren," 
said Paul, "my hearts desire and prayer to God for Israel, 
is, that they might be saved ;" that is, in that way that he 
expected to be saved himself. As he saith also to the 
Calatians, "Brethren, I beseech you, be as I am, for I an 
as ye are ;" that is, I am a sinner as ye are. Now, I' be- 
seech you, seek for life, as I am seeking it ; as if he should 

, For there is a sufficiency in the Lord Jesus both for me 
and you. 

4. It is evident also, by the triumph that such men 
make over all their enemies, both luxlily and spiritual. 
"Now, thanks In: to (iod," said Paul, "who causeth us 
always to triumph in Christ. " And "Who shall separate 
us from the love of Christ?^ And again, "O death, 



ATTRACTIVE GLORY OF CHRIST. 171 

where is thy sting ? grave, where is thy victory ? The 
sting of death is sin ; and the strength of sin is the law. 
But thanks be to God, who giveth us the victory through 
our Lord Jesus Christ. 2 Cor. ii. 14; Rom. viii. 35; 1 Cor. 
xv. 55, 56, 57. 

5. It is evident also, because they are made by the glory 
of that which they have found in him, to suffer and endure 
what the devil and hell could invent, as a means to separate 
them from him. Again, "Who shall separate us from the 
love of Christ? Shall tribulation, or distress, or persecu- 
tion, or famine, or nakedness, or peril, or sword? (as it is 
written, For thy sake we are killed all the day long ; we are 
accounted as sheep for the slaughter). Nay, in all these 
things we are more than conquerors, through him that loved 
us. For I am persuaded that neither death nor life, nor 
angels, nor principalities, nor powers, nor things present, 
nor things to come, nor height, nor depth, nor any other 
creature, shall be able to separate us from the love of God 
which is in Christ Jesus* our Lord/' Rom. viii. 

" Shall come to me." the heart-attracting glory that 
is in Jesus Christ (when he is discovered) to draw those to 
him that are given to him of the Father; therefore those 
that came of old, rendered this as the cause of their coming 
to him. " And we beheld his glory, as of the only begotten 
of the Father." John i. 14. And the reason why others 
come not, but perish in their sins, is for want of a sight of 
his glory. " If our gospel be hid, it is hid to them that are 
lost : in whom the God of this world hath blinded the minds 
of them which believe not, lest the light of the glorious 
gospel of Christ, who is the image of God, should shine unto 
them." 2 Cor. iv. 3, 4. 

There is therefore heart-pulsing glory in Jesus Christ, 
which when discovered, draws the men to him; wherefore 
by " shall come to me," Christ may mean, when his glory 
is discovered, then they must come, then they shall come to 



172 COME AND WELCOME. 

me. Therefore, as the true comers come with weeping and 
relenting, as being sensible of their own vileness; so again 
it is said, that "the ransomed of the Lord shall return, and 
come to Zion, with songs, and everlasting joy upon their 
heads, they shall obtain joy and gladness, and sorrow and 
sighing shall flee away;" that is, at the sight of the glory 
of that grace, that shows itself to them now, in the face of 
our Lord Jesus Christ, and in the hopes that they now have, 
of being with him in the heavenly tabernacles. Therefore 
it saith again, "With gladness and rejoicing shall they be 
brought; they shall enter into the King's palace." Isa. xxxv. 
10; li. 11; Psalm xlv. 15. 

There is therefore heart-attracting glory in the Lord Jesus 
Christ, which when discovered, subjects the heart to the 
word, and makes us come to him. 

It is said of Abraham that when he dwelt in Mesopota- 
mia, the God of glory appeared unto him (Acts vii. 2, 3), 
saying, "Get thee out of thy country." And what then? 
Why, away he went from his house and friends, and all the 
world could not stay him. Now, as the Psalmist says, 
"Who is the King of glory?" he answers, "The Lord, 
mighty in battle:" and who was that, but he that spoiled 
principalities and powers, when he did hang upon the tree, 
triumphing over them thereon? And who was that but 
Jesus Christ, even the person speaking in the text ? There- 
fore he saith, Abraham saw his day. "Yea," saith he to 
the Jews, "your father Abraham rejoiced to see my day, 
and ho saw it and was glad." Psalm xxiv; Col. ii. 14, 15; 
John viii. •"><). 

Indeed the e:trn;il man says, at least in his heart (Isa. 
I'm. l-->), "There is no form nor comeliness" in Christ; 

"and when we sh;tll see him, there is no beauty that we 

should desire him; 11 hut this he speaks, as having never 

seen him. I>ut they lli;it stand in his house, and look upon 
him through the gUsfi of his word, hy the help of his Holy 



TRANSFORMING GLORY OF CHRIST. 173 

Spirit, they will tell you other things. " But we/' say they, 
"all with open face, beholding, as in a glass, the glory of 
the Lord, are changed into the same image, from glory to 
glory. " 2 Cor. iii. 18. They see glory in his person, glory 
in his undertaking, glory in the merit of his blood, and 
glory in the perfection of his righteousness; yea, heart- 
affecting, heart-sweetening, and heart-changing glory ! 

Indeed his glory is veiled, and cannot be seen, but as dis- 
covered by the Father. Matt. xi. 27. It is veiled with 
flesh, with meanness of descent from the flesh, and with 
that ignominy and shame that attended him in the flesh; 
but they that can, in G-od's light, see through these things, 
they shall see glory in him; yea, such glory as will draw 
and pull their hearts unto him. 

Moses was the adopted son of Pharaoh's daughter; and 
for aught I know, had been king at last, had he conformed 
to the present vanities that were there at court. But he 
could not, he would not do it. Why? What was the mat- 
ter? Why! he saw more in the worst of Christ (bear with 
the expression) than he saw in the best of all the treasures 
of the land of Egypt. "He refused to be called the son of 
Pharaoh's daughter; choosing rather to suffer affliction with 
the people of God, than to enjoy the pleasures of sin for a 
season; esteeming the reproach of Christ, greater riches 
than the treasures of Egypt; for he had respect to the re- 
compense of reward." He forsook Egypt, not fearing the 
wrath of the king : but what emboldened him to do this ? 
Why, he endured (for he had a sight of the person speaking 
in the text), "He endured as seeing him who is invisible." 
But, I say, would a sight of Jesus have thus taken away 
Moses's heart from a crown, and a kingdom, had he not by 
that sight seen more in him, than was to be seen in them? 
Heb. xi. 

Therefore, when Christ saith, "Shall come to me," he 
means, they shall have a discovery of the glory of the grace 

15* 



174 COME AND WELCOME. 

that is in him; and the beauty and glory of that is of such 
virtue, that it constraineth and forceth, with a blessed vio- 
lence, the hearts of those that are given to him. 

Moses, of whom we spake before, was no child when he 
was thus taken with the beauteous glory of this Lord : he 
was forty years old, and so consequently was able, being a 
man of that wisdom and opportunity as he was, to make the 
best judgment of the things, and of the goodness of them 
that were before him in the land of Egypt. But he, even 
he it was, that set that low esteem upon the glory of Egypt, 
to count it not worth the meddling with, when he had a 
sight of this Lord Jesus Christ. This wicked world thinks 
that the fancies of a heaven, and happiness hereafter, may 
serve well enough to take the heart of such as either have 
not the world's good things to delight in, or that are fools, 
and know not how to delight themselves therein. But let 
them know again, that we have had men of all ranks and quali- 
ties, that have been taken with the glory of our Lord Jesus, 
and have left all to follow him : as Abel, Seth, Enoch, Noah, 
Abraham, Isaac, Jacob, Moses, Samuel, David, Solomon, 
and who not, that had either wit or grace, to savor heavenly 
things? Indeed none can stand off from him, nor any 
longer hold out against him, to whom he reveals the glory 
of his grace. 



CHAPTER V. 

ENCOURAGEMENTS TO COME TO CHRIST. 

" And him that cometh to me I will in no wise cast out." 
By these words our Lord Jesus doth set forth yet more 
amply the great goodness of his nature towards the coming 
sinner. Before, he said, they " shall come;" and he now 
declareth, that with heart and affections he will receive them. 

By the way, let me speak one word or two to the seem- 
ing conditionality of this promise with which now I have to 
do. "And him that cometh to me I will in no wise cast 
out." ( Where it is evident (may some say) that Christ's 
receiving us to mercy, depends upon our coming, and so our 
salvation by Christ is conditional : if we come we shall be 
received; if not, we shall not: for that is fully intimated 
by the words "And him that cometh." The promise of 
reception is only to him that cometh/ I answer, that the 
coming in these words mentioned, as a condition of being 
received to life, is that which is promised, yea, concluded to 
be effected in us by the promise going before. In those 
latter words, coming to Christ, is implicitly required of us; 
and in the words before, that grace that can make us come 
is positively promised to us. " All that the Father giveth 
me shall come to me, and him that cometh to me, I will in 
no wise cast out." Thence we come to Christ, because it is 
said, we "shall come;" because it is given to us to come: 
so that the condition which is expressed by Christ in these 
latter words, is absolutely promised in the words before. 
And indeed, the coming here intended, is nothing else but 
the effect of " shall come to me." " They shall come, and 
I will not cast them out." 

(175) 



176 COME AND WELCOME. 

"And him that cometh." — He saith not, and him that is 
come, but him " that corneth." 

To speak to these words, First, in general: They sug- 
gest unto us these four things. 

1. That Jesus Christ doth build upon it, that since the 
Father gave his people to him, they shall be enabled to come 
to him. "And him that conieth," as if he should say, 'I 
know that since they are given to me, they shall be enabled 
to come unto me/ He saith not, If they come, or, I sup- 
pose they will come; but, "and him that cometh." By 
these words therefore he shows us, that he addresseth him- 
self to the receiving of them whom the Father gave to him to 
save : I say, he addresseth himself, or prepareth himself to 
receive them : by which, as I said, he concludeth or buildeth 
upon it, that they shall indeed come to him. He looketh 
that the Father should bring them into his bosom, and so 
stands ready to embrace them. 

2. Christ also suggesteth by these words, that he very 
well knoweth who are given to him; not by their coming to 
him, but by their being given to him. " All that the Father 
giveth me shall come to me: and him that corneth," &c., 
this "him" he knoweth to be one of them that the Father 
hath given him; and therefore he receiveth him, even be- 
cause the Father hath given him to him. John x. "I know 
my sheep," saith he. Not only those that already have 
knowledge of him, but those too that yet are ignorant of 
him. "Other sheep have I," saith he, u which are not of 
this fold (John x. 16) j" not of the .Jewish church, but those 
that lie in their Bins, even the rude and barbarous Gentiles. 
Therefore, when Paul was afraid to stay at Corinth, from a 
supposition thai some mischief might befall him there; "Be 

lint afraid," said the Lord Jesus to liiin, "but speak, and 

hold notthypeaee; for I have much people in this city." 
Acts xvii. 9, 10. The people that the Lord here speaks of 
were not at this time accounted his, by reason of a work of 



WHO COME TO JESUS CHRIST. 177 

conversion that already had passed upon them, but by vir- 
tue of the gift of the Father; for he had given them unto 
him. Therefore was Paul to stay here, to speak the word 
of the Lord to them, that by his speaking the Holy Ghost 
might effectually work over their souls, to the causing them 
to come to him, who was also ready with heart and soul to 
receive them. 

3. Christ b\ these words also suggesteth, that no more 
come unto him than indeed are given him of the Father. 
For the him in this place, is one of the all, that by Christ 
was mentioned before; "All that the Father giveth me, 
shall come to me," and every him of that all, "I will in no 
wise cast out." This the apostle insinuateth, where he 
saith, "He gave some, apostles; and some, prophets; and 
some, evangelists; and some, pastors and teachers; for the 
perfecting of the saints, for the work of the ministry, for 
the edifying of the body of Christ; till we all come in the 
unity of the faith, and of the knowledge of the Son of God, 
unto a perfect man, unto the measure of the stature of the 
fulness of Christ." Eph. iv. 11-13. Mark, as in the text, 
so here he speaketh of all; "Until we all come." We all! 
All who? Doubtless, all that the Father giveth to Christ. 
This is farther insinuated, because he calleth this all the 
body of Christ; the measure of the stature of the fulness of 
Christ. By which he means the universal number given, 
namely, the true elect church, which is said to be his body 
and fulness. Eph. i. 22, 23. 

4. Christ Jesus, by these words, farther suggesteth that 
he is well content with this gift of the Father to him. "All 
that the Father giveth me shall come to me; and him that 
cometh to me I will in no wise cast out." I will heartily, 
willingly, and with great content of mind, receive him. 

They show us also, that Christ's love in receiving is as 
large as his Father's love in giving, and no larger. Hence 
he thanks him for his gift; and also thanks him for hiding 



178 COME AND WELCOME. 

him and his things from the rest of the wicked. Matt. xi. 
25; Luke x. 21. 

But, secondly, and more particularly, "And him that 
cometh ." — "And him." This word, him; by it Christ 
looketh back to the gift of the Father; not only to the lump 
and whole of the gift, but to the every "him" of that lump. 
As if he should say, ' I do not only accept of the gift of my 
Father in the general, but have a special regard to every one 
of them in particular; and will secure not only some, or the 
greatest part, but every "him," every dust. Not a hoof of 
all shall be lost, or left behind. And indeed, in this he 
consenteth to his Father's will, which is, that of all that he 
hath given him, he should lose nothing. John vi. 39. 

"And him." Christ Jesus also, by his thus dividing the 
gift of his Father into hims, and by his speaking of them 
in the singular number, shows what a particular work shall 
be wrought in each one, at the time appointed of the Father. 
" And it shall come to pass in that day," saith the prophet, 
" that the Lord shall beat off from the channel of the river, 
unto the stream of Egypt, and ye shall be gathered one by 
one, ye children of Israel." So here are the hints, one 
by one, to be gathered to him by the Father. Isa. xxvii. 12. 

He shows also hereby, that no lineage, kindred, or rela- 
tion, can at all be profited by any outward or carnal union 
with the person that the Father hath given to Christ. It is 
only "him," the given "him," the coming "him," that he 
intends absolutely to secure. Men make ureal ado with the 
children of believers; and <Oh the children of believers !' 
But if the child of the believer is not the "him" concerned 
in this absolute promise, it is not these men's great cry, nor 
yet what the parent or child can do, that can interest him 
in this promise of the Lord Christ, this absolute promise. 

"And him." There are divers sorts of persons that the 
Father hath given to Jesus Christ ; they are not all of one 
rank, of one quality; some are high, some are low; some 



WHO COME TO JESUS CHRIST. 179 

are wise, some fools; some are more civil, and complying 
with the law; some more profane, and averse to him and 
his gospel. Now, since those that are given to him are in 
some sense so diverse; and again, since he yet saith, "And 
him that cometh I will in no wise cast out," he by that doth 
give us to understand, that he is not, as men, for picking 
and choosing, to take a best, and leave a worst ; but he is 
for "him" that the Father hath given him, and that cometh 
to him. " He will not alter nor change it : a good for a 
bad, or a bad for a good." Lev. xxvii. 9, 10 ; but will take 
him as he is, and will save his soul. 

There is many a sad wretch given by the Father to Jesus 
Christ ; but not one of them all is despised or slighted by 
him. 

It is said of some of those that the Father hath given to 
Christ, that they have done worse than the heathen ; that 
they were murderers, thieves, drunkards, unclean persons, 
and what not : but he has received them, washed them, and 
saved them. A fit emblem of this sort, is that wretched 
infant mentioned in the 16th of Ezekiel, that was cast out 
to the loathing of its person in the day that it was born ; a 
creature in such a wretched condition, that no eye pitied, to 
do any of the things there mentioned unto it, or to have 
compassion upon it. No eye but his that speaketh in the 
text. 

" And him." Let him be as red as blood, let him be as 
red as crimson. Some men are blood-red sinners, crimson- 
sinners, sinners of a double dye ; dipped and dipped again, 
before they come to Jesus Christ. Art thou that readest 
these lines such a one ? Speak out, man. Art thou such a 
one ? And art thou now coming to Jesus Christ for the 
mercy of justification, that thou mightst be made white in 
his blood, and be covered with his righteousness? Fear 
not ; forasmuch as this thy coming betokeneth that thou art 
of the number of them that the Father hath given to Christ, 



180 COME AND WELCOME. 

for he will in no wise cast thee out. u Come now," saith 
Christ, u and let us reason together ; though your sins be as 
scarlet, they shall be as white as snow ; though they be red 
like crimson, they shall be as wool." Isa. i. 18. 

" And him." There was many a strange " him" came to 
Jesus Christ, in the days of his flesh ; but he received them 
all, without turning any away, il speaking unto them of the 
kingdom of God, and healing such as had need of healing." 
Luke ix. 11 j iv. 40. 

These words, " and him," are therefore words to be won- 
dered at. That not one of them, who by virtue of the Father's 
gift, and drawing, are coming to Jesus Christ, I say, that 
not one of them, whatever they have been, whatever they 
have done, should be rejected, or set by, but admitted to a 
share in his saving grace. It is said in Luke, that the people 
u wondered at the gracious words that proceeded out of his 
mouth." Luke iv. 22. Now this is one of his gracious 
words. These words are like drops of honey, as it is said 
(Prov. xvi. 24), u Pleasant words are as a honey-comb, 
sweet to the soul, and health to the bones." These are gra- 
cious words indeed, even as full as a faithful and merciful 
high-priest could speak them. Luther saith, " When Christ 
speaketh, he hath a mouth as wide as heaven and earth." 
That is, to speak fully to the encouragement of every sinful 
u him" that is coming to Jesus Christ. And that this word 
is certain, hear how himself confirms it. " Heaven and 
earth/' saith he, "shall pass away, but my words shall not 
pass away." Matt. xxiv. 3d, It also confirmed by the tes- 
timony of the four evangelists, who gave faithful relation of 
hii loving reception of all sorts of coming sinners, whether 
they were publicans, harlots, thieves, possessed of devils, 
bedlams, and what not ? Luke xix. 1-10; xv. xxiii. 41— lo; 
Mark xvi. ; v. I-©. 

This then shows us, 1. The greatness of the merits of 



GREATNESS OP CHRIST'S MERITS. 181 

Christ. 2. The willingness of his heart to impute them for 
life to the great, if coming, sinners. 

1 . This shows us the greatness of the merits of Christ ; 
for it must not be supposed, that his words are bigger than 
his worthiness. He is strong to execute his word. He can 
do, as well as speak. u He can do exceeding abundantly 
more than we ask or think," even to the uttermost, and out- 
side of his word. Ephes. iii. 20. Now then, since he in- 
cludeth any coming " him j" it must be concluded, that he 
can save to the uttermost sin, any coming il him." 

Do you think, I say, that the Lord Jesus did not think 
before he spake ? He speaks all in righteousness, and there- 
fore by his word we are to judge how mighty he is to save. 
Isa. lxiii. 1. He speaketh in righteousness, in very faith- 
fulness. When he began to build this blessed gospel fabric, 
he first sat down, and counted the cost ; and knew he was 
able to finish it! What, Lord, any "him!" any "him" 
that cometh to thee ! This is a Christ worth looking after ; 
this is a Christ worth coming to. 

This then should learn us diligently to consider the na- 
tural force of every word of God ; and to judge of Christ's 
ability to save, not by our sins, or by our shallow apprehen- 
sions of his grace ; but by his word, which is the true mea- 
sure of grace. And if we do not judge thus, we shall dis- 
honor his grace, lose the benefit of his word, and needlessly 
fright ourselves into many discouragements, through coming 
to Jesus Christ. Him, any u him" that cometh, hath suffi- 
cient from this word of Christ, to feed himself with hopes of 
salvation. 

As thou art therefore coming, thou coming sinner, judge 
thou, whether Christ can save thee, by the true sense of his 
words : judge, coming sinner, of the efficacy of his blood, of 
the perfection of his righteousness, and of the prevalency of 
his intercession by his word. " And him," saith he, " that 
cometh to me I will in no wise cast out." " In no wise," 

16 



182 OOME AND WELCOME. 

that is for no sin : judge therefore by his word, how able he 
is to save thee. It is said of God's sayings to the children 
of Israel, " there failed not aught of any good thing which the 
Lord had spoken to the house of Israel; all came to pass." 
And again, "Not one thing hath failed of all the good things 
which the Lord your God spake concerning you, all are come 
to pass unto you ; and not one thing hath failed thereof." 
Josh. xxi. 45; xxiii. 14. 

Coming sinner, what promise thou findest in the word of 
Christ, strain it whither thou canst, so thou dost not corrupt 
it, and his blood and merits will answer all. What the word 
saith, or any true consequence that is drawn therefrom, that 
we may boldly venture upon. As here in the text, he saith, 
" And him that cometh," indefinitely, without the least in- 
timation of the rejection of any, though ever so great, if he 
be a coming sinner. Take it then for granted, that thou, 
whoever thou art, if coming, art intended in these words. 
Neither shall it injure Christ at all, if, as Benhadad's 
servants served Ahab, thou shalt catch him at his word. 
"Now," saith that text, "the men did diligently observe 
whether any thing would come from him," that is, any word 
of grace; "and did hastily catch it." And it happened 
that Alia]) had called Benhadad his brother. The man re- 
plied therefore, " Thy brother Benhadad !" catching him at 
his word. 1 Kings xx. 33. Sinner, coming sinner, Berve 
JeBOfl thus, and he will take it kindly at thy hands. When 
he in his argument called the Canaanitish woman * dog/ she 
catched him at it, and said, "Truth, Lord: yet the doge 
of the orumba thai fall from their master's table/ 1 I 
Bhe oatched him thus in his words, and he took it 
kindly, Baying, u O woman, great is thy faith; be it unto 
thee even as thou wilt." Matt. xv. 26. Catch him, coming 

sinner, c.itch him in his words, surely lie will take it kindly, 

and will not be offended a1 thro. 

2. The other thing thai 1 told you is showed from those 



WILLINGNESS OF CHRIST TO SAVE. 183 

words, is this : The willingness of Christ's heart to impute 
his mercies for life to the great, if coming sinner. "And 
him that cometh to me I will in no wise cast out." 

The awakened coming sinner doth not so easily question 
the power of Christ, as his willingness to save him. "Lord, 
if thou wilt, thou canst," said one. Mark i. 40. He did 
not put the if upon his power, but upon his will; he con- 
cluded he could, but he was not fully of persuasion that he 
would. But we have the same ground to believe he will, as 
we have to believe he can; and indeed, the ground for both, 
is the word of God. If he was not willing, why did he pro- 
mise ? Why did he say, he would receive the coming sin- 
ner? Coming sinner, take notice of this, we use to plead 
practices with men, and why not with God likewise ? I am 
sure we have no more ground for one than the other; for 
we have to plead the promise of a faithful God. Jacob 
took him there. "Thou saidst," said he, "I will surely do 
thee good." Gen. xxxii. 12. For, from this promise he 
concluded, that it followed in reason, he must be willing. 

The text also gives some ground for us to draw the same 
conclusion. " And him that cometh to me I will in no wise 
cast out." Here is his willingness asserted, as well as his 
power suggested. It is worth your observation, that Abra- 
ham's faith considered rather God's power, than his willing- 
ness; that is, he drew his conclusion "I shall have a child," 
from the power that was in God to fulfil the promise to him : 
for he concluded he was willing to give him one, else he 
would not have promised one. "He staggered not at the 
promise of God through unbelief; but was strong in faith, 
giving glory to God; and being fully persuaded that what 
he had promised he was able also to perform "Rom. iv. 20, 21. 
But was not his faith exercised, or tried, about his willing- 
ness too? No, there was no show of reason for that, be- 
cause he had promised it : indeed had he not promised it, 
he might lawfully have doubted it; but since he had pro- 



184 COME AND WELCOME. 

mised it, there was left no ground at all for doubting, be- 
cause his willingness to give a son was demonstrated in his 
promising him a son. These words therefore are sufficient 
ground to encourage any coming sinner, that Christ is wil- 
ling to his power to receive him; and since he hath power 
also to do what he will, there is no ground at all left to the 
coming sinner, any more to doubt; but to come in full hope 
of acceptance, and of being received unto grace and mercy. 

"And him that cometh." He saith not, and him that is 
come; but "and him that cometh;" that is, ' and him whose 
heart begins to move after me, who is leaving all for my 
sake; him who is looking out, who is on his journey to me/ 
We must therefore distinguish betwixt coming, and being 
come to Jesus Christ. He that is come to him, has attained 
of him more sensibly what he felt before he wanted, than 
he has that but yet is coming to him. 

A man that is come to Christ, hath the advantage of him 
that is but coming to him : and that in seven things. 

1. He that is come to Christ, is nearer to him than he 
that is but coming to him. For he that is but coming to 
him, is yet, in some sense, at a distance from him ; as it is 
said of the coming prodigal, " And while he was yet a great 
way off." Luke xv. Now he that is nearer to him, hath 
the best sight of him; and so is able to make the best judg- 
ment of his wonderful grace and beauty. As God saith, 
"Let them come near, then let them speak. " And as the 
apostle John saith, "And we hare seen, and do testify, that 
the Father sent his Son to be the Saviour of the world." Isa. 
xli. 1; 1 John iv. 14. lie thai ifl not yet come, though he 
is coming, is not fit, not being indeed able to make that 
judgment of the worth and glory of the grace of Christ, as 
he is that is conic to him, and hath seen and beheld it. 
Therefore, sinner, suspend thy judgment till thou art come 
nearer. 

2. He thai is come to Christ has Hie advantage of him 



AN IMPORTANT DISTINCTION. 185 

that is but coming, in that he is eased of his burden. For 
he that is but coming, is not eased of his burden. Matt. xi. 
28. He that is come, has cast his burden upon the Lord: 
by faith he hath seen himself released thereof; but he that 
is but coming, hath it yet as to sense and feeling, upon his 
own shoulders. u Come unto me, all ye that labor and are 
heavy laden," implies, that their burden, though they are 
coming, is yet upon them, and so will be till indeed they 
are come to him. 

3. He that is come to Christ, has the advantage of him 
that is but coming, in this also, namely, he hath drunk of 
the sweet and soul-refreshing waters of life ; but he that is 
but coming hath not. "If any man thirst, let him come unto 
me and drink." Mark, he must come to him before he 
drinks ; according to that of the prophet, " Ho, every one 
that thirsteth, come ye to the waters." He drinketh not as 
he cometh, but when he is come to the water. John vii. 37; 
Isa. lv. 1. 

4. He that is come to Christ hath the advantage of him 
that as yet is but coming, in this also, namely, he is not 
terrified with the noise, and as I may call it, hue and cry, 
which the avenger of blood makes at the heels of him that 
yet is but coming to him. When the slayer was on his 
flight to the city of his refuge, he had the noise or fear of 
the avenger of blood at his heels; but when he was come to 
the city, and was entered therein, the noise ceased. Even so 
it is with him that is coming to Jesus Christ : he heareth 
many a dreadful sound in his ear; sounds of death and 
damnation, which he that is come, is at present freed from. 
Therefore he saith, "Come and I will give you rest." And 
so Paul saith again, "We that have believed, do enter into 
rest." Heb. iv. 

5. He therefore that is come to Christ, is not so subject 
to those dejections, and castings down, by reason of the rage 
and assaults of the evil one, as is the man that is but com- 

16* 



186 COME AND WELCOME. 

ing to Jesus Christ (though he has temptations too). "And 
while he was yet coming, the devil threw him down and 
tare him." Luke ix. 42. For he has (though Satan still 
roareth upon him) those experimental comforts and refresh- 
ments, in his treasury, to present himself with, in times of 
temptation and conflict; which he that is but coming has 
not. 

6. He that is come to Christ, has the advantage of him 
that is but coming to him, in this also, namely, he hath 
upon him the wedding-garment; but he that is coming has 
not. The prodigal, when coming home to his father, was 
clothed with nothing but rags, and was tormented with an 
empty stomach; but when he was come, the best robe is 
brought out, also the gold ring, and the shoes, yea, they are 
put upon him, to his great rejoicing. The fatted calf was 
killed for him; the music was struck up to make him merry; 
and thus also the Father himself sang of him : " This my 
son was dead, and is alive again; was lost, and is found." 
Luke xv. 18, 19, &c. 

7. In a word, he that is come to Christ, his groans and 
tears, his doubts and fears, are turned into songs and praises ; 
for that he hath now received the atonement, and the earnest 
of his inheritance. But he that is but yet a coming, hath 
not those praises nor songs of deliverance with him ; nor has 
he as yet received the atonement, and the earnest of his in- 
heritance, which is the sealing testimony of the Holy Ghost, 
through the sprinkling of the blood of Christ upon his con- 
science; for he is not come. Rom. v. 11; Eph. i. xiii. ; 
Heb. xii. 22-24. 

There is further to be gathered from this word "conieth," 
these following particulars. 

1. That Jesus Christ hath his eye upon, and takes notice 
of the first moving of the heart of a sinner after him. Coming 
sinner, thou canst not move with desires after Christ, but he 
sees the working of those desires in thy heart. " All my 



PARTICULAR ENCOURAGEMENT. 187 

desire/ 7 said David, u is before thee, and my groaning is not 
hid from thee." Psalm, xxxviii. 9. This he spake, as he was 
coming (after he had backslidden) to the Lord Jesus Christ. 
It is said of the prodigal, that while he was yet a great way 
off, his father saw him, had his eye upon him, and had the 
going out of his heart after him. Luke xv. 20. 

When Nathanael was come to Jesus Christ, the Lord said 
to them that stood before him, " Behold an Israelite indeed, 
in whom there is no guile." But Nathanael answered him, 
" Whence knowest thou me?" Jesus answered, " Before 
that Philip called thee, when thou wast under the fig-tree, I 
saw thee." There, I suppose, Nathanael was pouring out 
his soul to God for mercy, or that he would give him good 
understanding about the Messiah to come ; and Jesus saw all 
the workings of his honest heart at this time. John i. 47, 48. 

Zaccheus also had some secret movings of heart, such as 
they were, towards Jesus Christ when he ran before, and 
climbed up the tree to see him ; and the Lord Jesus Christ 
had his eye upon him. Therefore, when he was come to 
the place, he looks up to him, and bids him come down. 
u For to-day," said he, " I must abide at thy house," that is, 
in order to the further completing the work of grace in his 
soul. Luke xix. 1-9. Remember this, coming sinner. 

2. As Jesus Christ hath his eye upon, so he hath his heart 
open to receive the coming sinner. This is verified by the 
text : " And him that cometh to me I will in no wise cast 
out." This is also discovered by his preparing the way, in 
his making it easy (as it may be) to the coming sinner ; 
which preparation is manifested by these blessed words, " I 
will in no wise cast out," of which more when we come to 
the place. "And while he was yet a great way off, his 
Father saw him, and had compassion, and ran, and fell on 
his neck, and kissed him." Luke xv. 20. All these expres- 
sions do strongly prove, that the heart of Christ is open to 
receive the coming sinner. 



188 COME AND WELCOME. 

3. As Jesus Christ has his eye upon, and his heart open 
to receive ; so he hath resolved already, that nothing shall 
alienate his heart from receiving the coming sinner. No 
sins of the coming sinner, nor the length of the time that he 
hath abode in them, shall by any means prevail with Jesus 
Christ to reject him. Coming sinner, thou art coming to a 
loving Lord Jesus. 

4. These Vords therefore dropped from his blessed mouth, 
on purpose that the coming sinner might take encourage- 
ment to continue on his journey, until he be come indeed to 
Jesus Christ. It was doubtless a great encouragement to 
blind Bartimeus, that Jesus Christ stood still and called him, 
when he was crying, " Jesus, thou Son of David, have mercy 
on me." Therefore it is said he cast away his garment, rose 
up, and came to Jesus. Mark x. 46, &c. Now, if a call to 
come hath such encouragement in it, what is a promise of 
receiving such, but an encouragement much more ? And 
observe it, though he had a call to come, yet not having a 
promise, his faith was forced to work upon a mere conse- 
quence, saying, He calls, me; and surely since he calls me, 
he will grant me my desire. Ah ! but coming sinner, thou 
hast no need (in this matter) to go so far about, as to draw 
consequences, because thou hast plain promises; "And him 
that cometh to me I will in no wise cast out." Here is full, 
plain promise, yea, what encouragement one can desire. 

For, suppose thou wert admitted to make a promise thy- 
Belf, and Christ should attest that he would fulfil it upon the 
sinner that oometh to him, oouldst thou make a better pro- 
mise? Goulds! thou invent a more full, free, or larger pro- 
mise? a promise thai Looks at the first moving of the heart 
after J tsus Christ ! a promise that declares, yea, that en- 
tth Christ Jesus to opeu his heart to receive the coming 
sinner! yea, farther, a promise that demonstrates that the 
Lord Jesus is resolved freely to receive, and will in do wise 

cast OUt, nor mean- to reject the soul of the coining sinner! 



FULNESS OF THIS PROMISE. 189 

For all this lieth fully in this promise, and doth naturally 
flow therefrom. Here thou needst not make use of far- 
fetched consequences nor strain thy wits, to force encouraging 
arguments from the text. Coming sinners, the words are 
plain : " And him that cometh to me I will in no wise cast 
out/' 



CHAPTER VI. 

BACKSLIDERS ALSO MUST COME. 

" And him that cometh." There are two sorts of sinners 
that are coming to Jesus Christ. 1. Him that hath never, 
until of late, at all begun to come. 2. Him that came 
formerly, and after that went back ; but hath since bethought 
himself, and is now coming again. 

Both these sorts of sinners are intended by the u him" in 
the text, as is evident : because both are now the coming 
sinners. 

For the first of these. The sinner that hath never, until 
of late, begun to come, his way is more easy (I do not say, 
more plain and open), to come to Christ than is the other; 
not having the clog of a guilty conscience for the sin of 
backsliding, hanging at his heels. But all the encourage- 
ment of the gospel, with what invitations are therein con- 
tained to coming sinners, are as free and as open to the one 
as the other ; so that they may with the same freedom and 
liberty, as from the word, both alike claim interest in the 
promise. "All things are ready (all things for the coming 
backsliders, as well as for the others), come to the marriage. 
"And let him that is athirst come." Matt. xxii. 1-5; Rev. 
xxii. 17. 

But having spoken to the first of these already, T shall 
here pass it l>v; and shall speak a word or two to him that 
after backsliding, is coming to Jesus Christ for life. 

Thy way, () thou sinner of a double dye, thy way is open 
to come to Jesus Christ. I mean thee, whose heart, after 
backsliding, doth think of turning again. Thy way, I say, 
190) 



BACKSLIDERS CALLED BY NAME. 191 

is open to him, as is the way of the other sorts of comers ; 
as appears by what follows. 

1. Because the text makes no exception against thee. It 
doth not say, ' And any him, but a backslider; any him, 
but him/ The text doth not thus object, but indefinitely 
openeth wide its golden arms to every coming soul, without 
the least exception. Therefore thou mayst come. And take 
heed that thou shut not that door against thy soul by unbe- 
lief, which God has opened by his grace. 

2. Nay, the text is so far from excepting against thy 
coming, that it strongly suggesteth, that thou art one of the 
souls intended, thou coming backslider. Else what need 
that clause have been so inserted, " I will in no wise cast 
out ?" As if he should say, Though those that come now, 
are such as have formerly backslidden. I will in no wise 
cast away the fornicator, the covetous, the railer, the drunk- 
ard, or other common sinners, that come to me for mercy, 
nor yet the backslider neither. 

3. That the backslider is intended, is evident, moreover, 
for that he is sent to by name. " Go, tell his disciples, and 
Peter! 1 Mark xvi. 7. t But Peter (say you) was a godly 
man/ True, but he was also a backslider, yea, a desperate 
backslider : he had denied his Master once, twice, thrice, 
cursing and swearing that he knew him not. If this was 
not backsliding, if this was not a high and eminent back- 
sliding, yea, a higher backsliding than thou art capable of, 
I have thought amiss. 

Again, when David had backslidden, and had committed 
adultery and murder in his backsliding, he must be sent to 
by name. "And," saith the text, "the Lord sent Nathan 
to David." And he sent him to tell him, after he had 
brought him to unfeigned acknowledgment, " The Lord 
hath also put away," or forgiven, "thy sin." 2 Sam. xii. 1, 
13. This man also was far gone : he took a man's wife, 
and killed her husband, and endeavored to cover all with 



192 COME AND WELCOME. 

wicked dissimulation. He did this, I say, after his Grod 
exalted him, and showed him great favor : wherefore his 
transgression was greatened also by the prophet with mighty 
aggravations. Yet he was accepted, and that with gladness, 
at the first step he took in his returning to Christ. For the 
first step of the backslider's return is to say, sensibly and 
unfeignedly, " I have sinned :" but he had no sooner said 
thus, but a pardon was pronounced, yea, thrust into his 
bosom. " And Nathan said unto David, The Lord hath also 
put away thy sin." 

As the person of the backslider is mentioned by name, so 
also is his sin, that, if possible, thy objections against thy 
returning to Christ, may be taken out of the way. I say, 
thy sin also is mentioned by name; and mixed, as men- 
tioned, with words of grace and favor. " I will heal their 
backsliding, I will love them freely." Hos. xiv. 4. What 
sayst thou now, backslider ? 

Nay farther, thou art not only mentioned by name, and 
thy sin by the nature of it ; but thou thyself who art a re- 
turning backslider, put amongst God's Israel. " Return, 
thou backsliding Israel, saith the Lord, and I will not cause 
mine anger to fall upon you : for I am merciful saith the 
Lord, and will not keep anger for ever." Jer. iii. 12. 
Thou art put among his children ; among his children to 
whom he is married. " Turn, backsliding children ; for 
I am married unto you." Jer. iii. 14. Yea, after all this, 
as if his heart was so full of grace for them, that he was 
pressed uniil ho had uttered it before them, he adds, w Re- 
turn, ye backsliding children, and I will heal your back- 
sliding/' Nay, farther, the Lord hath considered, thai 
the shame erf thy Bin hath stopped thy mouth, and made 
thee almost a prayerless man: and therefore he saith unto 
thee, "Take with you words and turn to the Lord: and say 
unto him, take away all iniquity, and receive us graciously/ 1 
See his graoe, thai himself should put words of encourage- 



PROMISES TO RETURNING BACKSLIDERS. 193 

inent into the heart of a backslider. As he saith in another 
place, u I taught Ephraim to go, taking him by the arms." 
This is teaching him to go indeed, to hold him up by the 
arms, by the chin, as we say. Hos. xiv. 1-4. 

From what hath been said, I conclude, even as I said 
before, that the "hiin" in the text, "and him that cometh," 
includeth both these sorts of sinners, the newly awakened 
and the backsliders, and therefore both should freely come. 

Quest. ' But where doth Jesus Christ, in all the words of 
the New Testament, expressly speak to a returning back- 
slider with words of grace and peace ? for what you have 
urged as yet, from the New Testament, is nothing but con- 
sequences drawn from this single text. Indeed it is a full 
text for carnal ignorant sinners that come ; but to me who 
am a backslider, it yieldeth little relief/ 

Ansio. 1. How ! but little encouragement from the text, 
when it is said, "I will in no wise cast out \" What more 
could have been said ? What is here omitted that might 
have been inserted, to make the promise more full and free? 
Nay, take all the promises in the Bible, all the freest pro- 
mises, with all the variety of expressions of what nature or 
extent soever, and they can but amount to the expression of 
this very promise. u I will in no wise cast out," that is, 'I 
will for nothing, by no means, upon no account, however 
they have sinned, however they have backslidden, however 
they have provoked, cast out the coming sinner/ But, 

2. Thou sayst, where doth Jesus Christ, in all the words 
of the New Testament, speak to a returning backslider with 
words of grace and peace ; that is, under the name of a 
backslider ? 

Answ. Where there is such plenty of examples in receiving 
backsliders, there is the less need for express words to that 
intent. One promise, as the text is, with those examples 
that are annexed, is instead of many promises. 

And besides, I reckon that the act of receiving is of as 

17 



194 COME AND WELCOME. 

much, if not of more encouragement, than is a bare promise 
to receive ; for receiving is as the promise, and the fulfilling 
of it too ; so that in the Old Testament thou hast the pro- 
mise, and in the New, the fulfilling of it ; and that in divers 
examples. 

1. In Peter. Peter denied his Master, once, twice, thrice, 
and that with an open oath : yet Christ receives him again 
without any the least stick or hesitation. Yea, he slips, 
stumbles, falls again, in downright dissimulation, and that 
to the hurt and fall of many others ; but neither of this doth 
Christ make a bar to his salvation, but receives him again 
at his return, as if he knew nothing of the fault. Gal. ii. 

J2. The rest of his disciples, even all of them, did back- 
slide and leave the Lord Jesus in his greatest straits. "Then 
all the disciples forsook him and fled;" they returned (as he 
fore told) a e very one to his own, and left him alone." But 
this also he passes over as a very light matter : not that it 
was so indeed in itself, but the abundance of grace that was 
in him did lightly roll it away; for after his resurrection, 
when first he appeared unto them, he gives them not the 
least check for their perfidious dealings with him, but salutes 
them with words of grace, saying, " All hail ; be not afraid ; 
peace be to you; all power in heaven and earth is given 
unto me." True, he rebuked them for their unbelief (for 
which also thou deservest the same) : for it is unbelief that 
alone puts Christ and his benefits from us. Matt. xxvi. 56; 
John xvi. 32; Matt, xxviii. 9-11; Luke xxiv. 39; Mark 
xvi. 14. 

3. The man that, after a large profession, had his father's 
wife, committed a high transgression, even such a one that 
at that day was not hoard of, no not among the Gentilos. 
Wherefore this was a desperate backsliding; yet, at his re- 
turn he was received, and accepted again to mercy. 1 Cor. 
v. 1, 2; 2 Cor. ii. 6-8. 

4. The thief that stole was bid to steal no more; not at 



ENCOURAGEMENT TO BACKSLIDERS. 195 

all doubting, but that Christ was ready to forgive him this 
act of blacksliding. Eph. iv. 28. 

Now all these are examples, particular instances of Christ's 
readiness to receive the backsliders to mercy. And, observe 
it, examples and proofs that he hath done so, are to our un- 
believing hearts, stronger encouragements than bare pro- 
mises, that so he will do. 

But again, the Lord Jesus hath added to these, for the 
encouragement of returning backsliders, to come to him. 

1. A call to come, and he will receive them. Rev. ii. 1- 
5, 14-16, 20-22; iii. 1-3, 15-22. Wherefore, New Testa- 
ment backsliders have encouragement to come. 2. A de- 
claration of readiness to receive them that come, as here in 
the text, and in many other places is plain. Therefore, " Set 
thee up way-marks, make thee high heaps" (of the golden 
grace of the gospel), " set thine heart toward the highway, 
even the way that thou wentest" (before thou didst back- 
slide) ; " turn again, virgin of Israel, turn again to these 
thy cities." Jer. xxxi. 21. 

But one or two things more in the words of the text must 
be here marked. 

" And him that cometh." He saith not, and him that talk- 
eth, that professeth, that maketh a show, a noise, or the like ; 
but, him that u cometh." Christ will take leave to judge, 
among the many that make a noise, who they be that indeed 
are coming to him. It is not him that saith he comes, nor 
him of whom others affirm that he comes; but him that 
Christ himself shall say doth come, that is concerned in this 
text. When the woman that had the bloody issue came to 
him for cure, there were others as well as she, that made a 
great bustle about him, that touched, yea, thronged him. 
Ah, but Christ could distinguish this woman from them all. 
" And he looked round about upon them all, to see her that 
had done this thing." Mark v. 25-32. He was not con- 
cerned with the thronging, or touching of the rest; for theirs 



196 COME AND WELCOME. 

were but accidental, or at best void of that which made her 
touch acceptable. 

Wherefore Christ must be judge who they be that in truth 
are coming to him. " Every man's ways are right in his 
own eyes, but the Lord weigheth the spirits." It standeth 
therefore every one in hand to be certain of his coming to 
Jesus Christ; for as thy coming is, so shall thy salvation be. 
If thou comest indeed, thy salvation shall be indeed ; but if 
thou comest but in outward appearance, so shall thy salva- 
tion be. But of coming, see before as also afterwards, in the 
use and application. 

"And him that cometh to me." — These words, "to me/' 
are also to be well heeded. For by them, as he secureth 
those that come to him, so also he shows himself uncon- 
cerned with those that in their coming rest short, to turn 
aside to others. For you must know, that every one that 
comes, comes not to Jesus Christ. Some that come, come 
to Moses, and to his law, and there take up for life; with 
these Christ is not concerned; with these his promise has 
not to do. " Christ is become of none effect unto you, who- 
soever of you are justified by the law; ye arc fallen from 
grace. " Gal. v. 4. Again, some that come, come no farther 
than the gospel-ordinances, and there stay; they como not 
through them to Christ; with these neither is he concerned; 
nor will their "Lord, Lord," avail them any thing in the 
great and dismal day. A mau may come to, and also go 
from the place and ordinances of worship, and yet not be 
remembered by Christ. "So 1 saw the wicked buried/- 

said Solomon, "who had come and gone from the place of 

the holy, and they were forgotten in the city, where they 

had BO done: this 18 also vanity." Kccles. viii. 10. 

"To me" — These words, therefore, are by Jesus Christ 
very warily pal in, and serve for caution and encourage- 
ment ; tor canlion, lest we take nj> in our coming any thing 

short of Christ; and for encouragement to those that shall 



COME ONLY TO JESUS CHRIST. 197 

in their coming, come past all, till they come to Jesus 
Christ. " And him that cometh to me I will in no wise cast 
out." 

Eeader, if thou lovest thy soul, take this caution kindly 
at the hands of Jesus Christ. Thou seest thy sickness, thy 
wound, thy necessity of salvation. Well, 'go not to King 
Jareb, for he cannot heal thee nor cure thee of thy wound.' 
Hos. v. 13. Take the caution, I say, lest Christ, instead of 
being a Saviour unto thee, become a lion, a young lion, to 
tear thee, and go away. 

There is a coming, but not to the Most High; there is a 
coming, but not with the whole heart, but as it were feign- 
edly. Jer. xxx. 10; Hos. vii. 16. Therefore take the cau- 
tion kindly. 

"And him that cometh to me." Christ, as a Saviour, 
will stand alone, because his dwn arm alone hath brought 
salvation unto him. He will not be joined with Moses, nor 
suffer John the Baptist to be tabernacled by him ; I say they 
must vanish, for Christ will stand alone ; Luke ix. 28, 36 ; 
yea, God the Father will have it so; therefore they must be 
parted from him, and a voice from heaven must come to bid 
the disciples hear only the beloved Son. Christ will not 
suffer any law, ordinance, statute, or judgment to be part- 
ners with him in the salvation of the sinner. Nay, he saith 
not, And him that cometh to my word: but, "And him 
that cometh to me" The words of Christ, even his most 
blessed and free promises, such as this in the text, are not 
the Saviour of the world; for that is Christ himself, Christ 
himself only. The promises, therefore, are but to encour- 
age coming sinners to come to Jesus Christ; and not to rest 
in them short of salvation in Mm. "And him that cometh 
to me." — The man therefore that comes aright, casts all 
things behind his back, and looketh at (nor hath his expec- 
tations from aught but) the Son of God alone. As David 
said, "My soul, wait thou only upon God; for my expecta- 

17* 



198 COME AND WELCOME. 

tion is from hiin. He only is my rock, and my salvation : 
he is my defence; I shall not be moved." Psalm lxii. 5. 
So his eye is to Christ, his heart is to Christ, and his expec- 
tation is from him, from him only. 

Therefore the man that comes to Christ, is one that hath 
had deep considerations of his own sins, slighting thoughts 
of his own righteousness, and high thoughts of the blood 
and righteousness of Jesus Christ. Yea, he sees, as I have 
said, more virtue in the blood of Christ to save him, than 
there is in all his sins to damn him. He therefore setteth 
Christ before his eyes; there is nothing in heaven or earth, 
he knows, that can save his soul and secure him from the 
wrath of God, but Christ; that is, nothing but his personal 
righteousness and atoning blood. 



CHAPTER VII. 

GROUNDS OF HOPE AND FEAR CONSIDERED. 

" And him that cometh to me I will in no wise cast out." 
— "In no wise:" by these words there is something ex- 
pressed, and something implied. 

I. That which is expressed is Jesus Christ's unchangeable 
resolution to save the coming sinner. 'I will in no wise re- 
ject him, or deny him the benefit of my death and right- 
eousness/ This word, therefore, is like that which he speaks 
of the everlasting damnation of the sinner in hell-fire; 
"Thou shalt by no means come out thence;" that is, never, 
never come out again, no not to all eternity. Matt. v. 26; 
xxv. 26. So that as he that is condemned into hell-fire hath 
no ground of hope for his deliverance thence ; so he that com- 
eth to Christ hath no ground to fear he shall ever be cast 
in thither. 

u Thus saith the Lord, If heaven above can be measured, 
and the foundations of the earth searched out beneath, I 
will also cast off all the seed of Israel, for all that they have 
done, saith the Lord."Jer. xxxi. 37. "Thus saith the Lord, 
If my covenant be not with day and night, and if I have 
not appointed the ordinances of heaven and earth, then will 
I cast away the seed of Jacob." Jer. xxxiii. 25, 26; 1. 4, 
5. But heaven cannot be measured, nor the foundations of 
the earth searched out beneath; his covenant is also with 
day and night, and he hath appointed the ordinances of 
heaven; therefore he will not cast away the seed of Jacob, 
who are the coming ones, but will certainly save them from 
the dreadful wrath to come. 

By this therefore it is manifest, that it is not the great- 

(199) 



200 COME AND WELCOME. 

ness of sin, nor the long continuance in it ; no, nor yet the 
backsliding, nor the pollution of thy nature, that can put in 
a bar against, or be a hindrance of the salvation of the 
coming sinner : for, if indeed this could be, then would this 
solemn and absolute determination of the Lord Jesus, of 
itself, fall to the ground, and be made of none effect. "But 
his counsel shall stand, and he will do all his pleasure,'' 
that is, his pleasure in this ; for his promise, as to this irre- 
versible conclusion, ariseth of his pleasure ; he will stand to 
it, and will fulfil it, because it is his pleasure. 

Suppose that one man had the sins, or as many sins as a 
hundred, and another should have a hundred times as 
many as he; yet if they come, this word, "I will in no wise 
cast out," secures them both alike. 

Suppose a man hath a desire to be saved, and for that 
purpose is coming in truth to Jesus Christ, but he, by his 
debauched life, has damned many in hell ; why, the door of 
hope is by these words set as open for him, as it is for him 
that hath not the thousandth part of his transgressions. 
"And him that cometh to me I will in no wise cast out." 

Suppose a man is coming to Christ to be Baved, and hath 
nothing but sin, and an ill-spent life, to bring with him; 
why, let him come and welcome to Jesus Christ, and he will 
in no wise cast him out. Luke vii. 41. Is not this love that 
passeth knowledge? Is not this love the wonderment of 
angels? And is not this love worthy of all acceptation at 
the hands and hearts of all coming sinners? 

II. Thai which is implied in the words is, 1. The coming 
s 'uls have enemies thai continually beset Jesus Christ to cast 
them off. 2. The coming ^nds arc afraid that those will 

prevail with Christ to ca8t them off. For ihr^c words are 
Spoken f<> Satisfy OS, and to <{;iy up our spirits against t! 

two dangers. "I will in no wise oast out." 

1. Fur the first, Coming kouIs have enemies that continu- 



CHRIST REBUKES SATAN. 20l 

ally beset Jesus Christ to cast them off. And there are three 
things that bend themselves against the coming sinner. 

There is the devil, the accuser of the brethren, " that ac- 
cuses them before God, day and night." Rev. xii. 10. This 
prince of darkness is unwearied in this work ; he doth it, as 
you see, day and night; that is, without ceasing: he con- 
tinually puts in his caveats against thee, if so be he may 
prevail. 

How did he play it against that good man Job, if possi- 
bly he might have obtained his destruction in hell fire ? He 
objected against him, that he served not God for nought, 
and tempted God to put forth his hand against him, urging, 
that if he did it, he would curse him to his face; and all 
this, as God witnesseth, "he did without a cause." Job i. 
9-11; ii.4, 5. 

How did he play it with Christ, against Joshua the high 
priest? "And he showed me Joshua, the high priest," saith 
the prophet, "standing before the angel of the Lord, and 
Satan standing at his right hand to resist him." Zech. iii. 
"To resist him;" that is, to prevail with the Lord Jesus 
Christ to resist him; objecting the uncleanness and unlawful 
marriage of his sons with the Gentiles ; for that was the 
crime that Satan laid against them. Ezra x. 18. Yea, and 
for aught I know, Joshua also was guilty of the fact; but if 
not of that, of crimes no whit inferior; for he was clothed 
with filthy garments, as he stood before the angel : neither 
had he one word to say in vindication of himself, against all 
that this wicked one had to say against him. But notwith- 
standing that, he came off well ; but he might for it thank 
a good Lord Jesus ; because he did not resist him, but con- 
trariwise, took up his cause, pleaded against the devil, ex- 
cused Joshua's infirmity, and put justifying robes upon him 
before his adversary's face. 

"And the Lord said unto Satan, The Lord rebuke thee, 
Satan, even the Lord that hath chosen Jerusalem, rebuke 



202 COME AND WELCOME. 

thee : Is not this a brand plucked out of the fire ? And he 
answered and spake to those that stood before him, saying, 
Take away the filthy garments from him; and unto him he 
said, Behold I have caused thine iniquity to pass from thee, 
and I will clothe thee with change of raiment/' 

Again, how did Satan ply in against Peter, when he desired 
to have him, that he might sift him as wheat ? that is, if 
possible sever all grace from his heart, and leave him no- 
thing but flesh and filth, to the end that he might make the 
Lord Jesus loathe and abhor him. a Simon, Simon," said 
Christ, " Satan hath desired to have you, that he may sift 
you as wheat." But did he prevail against him ? Xo : 
"But I have prayed for thee, that thy faith fail not." As 
if he should say, Simon, Satan hath desired me that I 
would give thee up to him, and not only thee, but all the 
rest of thy brethren, (for that the word you imports) ; but I 
will not leave thee in his hand : I have prayed for thee ; thy 
faith shall not fail; I will secure thee to the heavenly in- 
heritance. Luke xxii. 31, 32. 

As Satan, so every sin of the coming sinner, comes in 
with a voice against him, if perhaps they may prevail with 
Christ to cast oif the soul. When Israel was coming out of 
Egypt to Canaan, how many times had their sins thrown 
them out of the mercy of God, had not Moses, as a type of 
Chris 1 in the bread to turn away his wrath from 

them ! Psalm cvi. 23. Our ini<pi : ; and 

wmld certain! U against as, to our utter rejection and 

damnation, had we not an advocate with the Father, J. 
Christ the ri 1 John ii. 

Ti. 1 world cri id them down to hellj the 

sins of Sodom retched upon them fire from heaven, which 
devoured them j I bians cried them down 

to li"ll; une not to Jesus Christ for life. 

Coming sinner, I do whit less than anyj nay, 

perhaps they : whj is if thep that 



SECURITY OF THE COMING SINNER. 203 

thou livest when they are dead, and that thou hast a promise 
of pardon when they had not? Why, thou art coming to 
Jesus Christ, and therefore sin shall not be thy ruin. 

As Satan and sin, so the law of Moses, as it is a perfect, 
holy law, hath a voice against you before the face of God. 
" There is one that accuseth you, even Moses' law." John v. 
Yea, it accuseth all men of transgression, that have sinned 
against it ; for as long as sin is sin, there will be a law to 
accuse for sin. But this accusation shall not prevail against 
the coming sinner ; because it is Christ that died, and that 
ever lives, to make intercession for them that "come to God 
by him." Rom. viii. ; Heb. vii. 25. 

These things, I say, do accuse us before Christ Jesus ; yea, 
and also to our own faces, if perhaps they might prevail 
against us. But these words, "I will in no wise cast out," 
secureth the coming sinner from them all. The coming 
sinner is not saved, because there is none that c'omes in 
against him ; but because the Lord Jesus will not hear 
their accusations, will not cast out the coming sinner. 

When Shimei came down to meet King David, and to ask 
pardon for his rebellion, up starts Abishai, and puts in his 
caveat, saying, " Shall not Shimei die for this ?" This is 
the case of him that comes to Christ : he hath this Abishai, 
and that Abishai, that presently steps in against him, say- 
ing, Shall not this rebel's sin destroy him in hell ? Read 
farther, "And David said, what have I to do with you, ye 
sons of Zeruiah, that ye should this day be adversaries unto 
me ? Shall there any man be put to death this day in Israel, 
for do not I know that I am king this day over Israel ?" 
2 Sam. xix. 16-23. That is Christ's answer by the text, to 
all that accuse the coming Shimeis. ( What have I to do 
with you, that accuse the coming sinners to me ? I count 
you adversaries that are against my showing mercy to them. 
Do not I know that I am exalted this day to be king of 



204 COME AND WELCOME. 

righteousness ; and king of peace V " I will in no wise cast 
them out." 

2. But again, these words do closely imply, that the 
coming souls are afraid that these accusers will prevail 
against them, as is evident, because the text is spoken for 
their relief and succor ; for that need not be, if they that 
are coming were not subject to fear and despond upon this 
account. Alas, there is guilt, and the curse lies upon the 
conscience of the coming sinner ! 

Besides, he is conscious to himself what a villain, what a 
wretch he hath been against God and Christ. Also he now 
knows, by woful experience, how he hath been at Satan's 
beck, and at the motion of every lust. He hath now also 
new thoughts of the holiness and justice of G-od. Also he 
feels, that he cannot forbear sinning against him. " For the 
motions of sin, which are by the law, do still work in his 
members, to bring forth fruit unto death." Rom. vii. But 
none of this need discourage, since we have so good, so 
tender-hearted, and so faithful a Jesus to come to, who will 
rather overthrow heaven and earth, than suffer a tittle of 
this text to fail. u And him that cometh to me I will in no 
wise cast out." 



CHAPTER VIII. 

MISERY OF THOSE WHO DO NOT COME. 

Now, we have yet to inquire into two things that lie in 
the words, to which there hath been nothing said : As, 
I. What it is to cast out; II. How it appears that Christ 
hath power to save, or to cast out. 

For the first of these, What it is to cast out. To this I 
will speak, 1. Generally; 2. More particularly. 

1. To cast out, is to slight, and despise, and contemn; and 
as it is said of Saul's shield, it was " vilely cast away," that 
is, slighted and contemned; thus it is with the sinners that 
come not to Jesus Christ. He slights, despises, and con- 
temns them; that is, " casts them away." 2 Sam. i. 21. 

Things cast away are reputed as menstruous cloths, 
and as the dirt of the street. Isa. xxx. 22 ; Psalm xviii. 42 ; 
Matt. v. 13; xv. 17. And thus it shall be with the men 
that come not to Jesus Christ, they shall be counted as 
menstruous, and as the dirt in the streets. 

To be cast out, or off, is to be abhorred, not to be pitied, 
but to be put to perpetual shame. Psalm xliv. 9; Psalm 
lxxxix. 38 ; Amos. i. 11. 

But, to come to the text : The casting out here mentioned, 
is not limited to this or the other evil ; therefore it must be 
extended to the most extreme and utmost misery. Or, thus : 
— He that cometh to Christ, shall not want any thing that 
may make him spiritually happy in this world, or that which 
is to come ; nor shall he, that cometh not, want any thing 
that may make him spiritually and eternally miserable. 

For the things that are now. It is to be cast out of the 
presence and favor of God. Thus was Cain cast out; "Thou 

18 (205) 



20G COME AND WELCOME. 

hast driven (or cast) me out this day; from thy face (that 
is, from thy favor) shall I be hid." A dreadful complaint ! 
But the effect of a more dreadful judgment ! Gen. iv. 13 ; 
14; Jer. xxiii. 39; 1 Chron. xxviii. 9. 

To be cast out, is to be cast out of God's oversight. 
God will look after them no more, care for them no more ; 
nor will he watch over them any more for good. 2 Kings 
xvii. 20 ; Jer. vii. 15. Now they that are so, are left like 
blind men, to wander and fall into the pit of hell. This 
therefore is also a sad judgment ! Therefore here is the mercy 
of him that cometh to Christ. He shall not be left to 
wander at uncertainties. The Lord Jesus Christ will keep 
him as a shepherd doth his sheep. Psalm xxiii. "Him that 
cometh to me I will in no wise cast out." 

To be cast out, is to be denied a place in God's house; 
and to be left as fugitives and vagabonds, to pass a little 
time away in this miserable life, and after that to go down 
to the dead. Gal. iv. 30; Gen. iv. 13, 14; xxi. 10. There- 
fore here is the benefit of him that cometh to Christ, he shall 
not be denied a place in God's house. They shall not be 
left like vagabonds in the world. " Him that cometh to me 

1 will in no wise cast out." See Prov. xiv. 20; Isa. lvi. 
3-5; Eph. ii. 19-22; 2 Cor. i. 3, 21, 22. 

In a word, To be cast out, is to be rejected as arc the 
fallen angels : for their eternal damnation began at their 
being cast down from heaven to hell. So then, Not to 

out, is to have a place, a house and habitation in 
heaven ; and to have a share in the privileges of elect 
angels. 

These words, therefore, U I will not cast out," will prove 
greal words one day, to them that come to Jesus Christ 

2 Pet. ii. 4; Luke xx. 85, 36. 
And more particularly: 

1. Ohrisi hath everlasting life for him that cometh to him, 
and he shall never perish; tot he will in no wise cast him 



THE CONTRAST. 207 

out. But for the rest, they are rejected, cast out, and must 
be damned. John x. 27, 28. 

2. Christ hath everlasting righteousness to clothe them 
with, that come to him, and they shall be covered with it a3 
with a garment. But the rest shall be found in the filthy 
rags of their own pollutions, and shall be wrapped up in them, 
as in a winding-sheet, and so bear their shame before the 
Lord, and also before the angels. Dan. xii. 2; Isa. lvii. 2; 
Rev. iii. 4, 18 ; xvi. 15. 

3. Christ hath precious blood, that, like an open fountain, 
stands free for him to wash in that comes to him for life ; 
" And he will in no wise cast him out." But they that 
come not to him are rejected from a share therein, and are 
left to ireful vengeance for their sins. Zech. xiii. 1 ; 1 Pet. i. 
18, 19; John xiii. 8; iii. 36. 

4. Christ hath precious promises, and they shall have a 
share in them that come to him for life; for "he will in no 
wise cast them out." But they that come not, can have no 
share in them, because they are true only in him ; for in him, 
and only in him, all the promises are " yea and amen." 
"Wherefore they that come not to him, are no whit the better 
for them. Psalm 1. 16; 2 Cor. i. 20, 21. 

5. Christ hath also fulness of grace in himself for them 
that come to him for life : " And he will in no wise cast 
them out ?" But those that come not unto him, are left in 
their graceless state; and as Christ leaves them, death, hell, 
and judgment, find them. "He that findeth me," saith 
Christ, "findeth life, and shall obtain favor of the Lord. 
But he that sins against me, wrongeth his own soul : all that 
hate me, love death." Prov. viii. 33, 34, 36. 

6. Christ is an intercessor and ever liveth to make inter- 
cession for them that come to God by him. But " their 
sorrows shall be multiplied, that hasten after other gods" 
(their sins and lusts). " Their drink-offerings will he not 



208 COME AND WELCOME. 

offer, nor take up their names into his lips. Psalm xvi. 4; 
Heb. vii. 25. 

7. Christ hath wonderful love, bowels, and compassion, 
for those that come to him : for " he will in no wise cast 
them out." But the rest will find him a lion rampant : he 
will one day tear them all to pieces. " Now consider this," 
saith he, " ye that forget God, lest I tear you in pieces and 
there be none to deliver you." Psalm 1. 22. 

8. Christ is known, and for his sake those that come to 
him, have their persons and performances accepted of, the 
Father: "And he will in no wise cast them out." But 
the rest must fly to the rocks and mountains for shelter, 
but all in vain, to hide them from his face and wrath. 
Rev. vi. 15-17. 

But again, these words " cast out," have a special look to 
what will be hereafter, even at the day of judgment : for 
then, and not till then, will be the great anathema and cast- 
ing out made manifest, even manifest by execution. There- 
fore here to speak to this, and that under these two heads: 
as, I. Of the casting out itself; II. Of the place into which 
they shall be cast, that shall then be cast out. 

First, the casting out itself standeth in two things. 1. In 
a preparatory work. 2. In the manner of executing the act. 

The preparatory work standeth in these things. 

It standeth in the separation of them that have not come 
to him from them that have, at that day. Or thus, at the 
day of the great casting out, those that have not (now) come 
to him, shall be separated from them that have; fur them 
tli.it have, he will n<>t easl out. kv When the Son of Man 
shall Come in lii lid all his holy angels with him, 

then lif Bhall Bit upon the throne of his glory, and before 
him shall 1"' gathered all nations, ami ho shall separate 
them one from another, as a Bhepherd divideth his sheep 
from the goats. 11 Matt. x.w. 81, 82, 

This dreadful Beparation therefore shall then be made 



THE FINAL REJECTION. 209 

betwixt them that (now) come to Christ, and them that 
come not : and good reason ; for since they would not with 
us come to him, now they have time ; why should they 
stand with us, when judgment is come ? 

They shall be placed before him according to their condi- 
tion; they that have come to him, in great dignity even at 
his right hand; "for he will in no wise cast them out;" 
but the rest shall be set at his left hand, the place of dis- 
grace and shame; for they did not come to him for life. 

Distinguished also shall they be by fit terms of similitude : 
these that come to him he calleth the sheep, but the rest are 
frowish goats. " And he shall separate them one from 
another, as the shepherd divideth the sheep from the goats : 
and the sheep will be set on the right hand (next heaven 
gate, for they came to him), but the goats on the left;" to 
go from him into hell, because they are not of his sheep. 

Then will Christ proceed to conviction of those that came 
not to him, and will say, " I was a stranger, and ye took 
me not in," or did not come unto me. Their excuse of 
themselves he will slight as dirt, and proceed to their final 
judgment. 

Now when these wretched rejectors of Christ shall thus 
be set before him in their sins, and convicted, this is the 
preparatory work. Upon which follows the manner of exe- 
cuting the act, both which will be done, — in the presence of 
all the holy angels, and in the presence of all them that in 
their life time came to him, — by saying unto them, " De- 
part from me, ye cursed, into everlasting fire, prepared for 
the devil and his angels." And this shall be said with the 
reason annexed to it : ( for you were cruel to me and mine :' 
" For I was a hungered, and ye gave me no meat : I was 
thirsty, and ye gave me no drink : I was a stranger, and ye 
took me not in : naked, and ye clothed me not : sick, and 
in prison, and ye visited me not." Matt. xxv. 41, &c. 

Now it remains that we speak of the place into which 
18* 



210 COME AND WELCOME. 

these shall be cast, which in the general you have heard 
already, namely, " the fire prepared for the devil and his 
angels/' But, in particular, it is thus described : 

1. It is called Tophet. "For Tophet is ordained of old, 
yea, for the king (Lucifer) it is prepared : he hath made it 
deep and large, the pile thereof is fire and much wood : the 
breath of the Lord like a stream of brimstone doth kindle 
it." Isa. xxx. 33. 

2. It is called Hell. "It is better for thee to enter 
halt into life, than having two feet to be cast into hell/' 
Mark ix. 45. 

3. It is called the "wine-press of the wrath of God." 
"And the angel thrust in his sickle into the earth, and 
gathered the vine of the earth" (that is, them that did not 
come to Christ), " and cast it out into the great wine-press 
of the wrath of God." llev. xiv. 19. 

4. It is called " a lake of fire." " And whosoever was 
not found written in the book of life, was cast into the lake 
of fire." Rev. xx. 15. 

5. It is called "a pit." "Thou hast said in thine heart, 
I will ascend into heaven, I will exalt my throne above the 
stars of God : I will sit also upon the mount of the congre- 
gation, and in the sides of the north." " Yet thou shalt be 
brought down to hell, to the sides of the pit." Isa. xiv. 

6. It is called "a bottomless pit;" out of which the 
sm >ke and the locusts came, and into which the great 
dragon was east; and it is called "bottomless/' to show the 
endlessness of the fall that they will have into it, that came 
not in the acceptable time to Jesus Christ. Rev. ix. 1, 2; 
xx. ;;. 

7. It is called u outer darkness." "Bind him hand and 

foot, and oast him into Outer darkness :" u and cast ye the 
Unprofitable Servant into outer darkness: there shall be 

weeping and gnashing of teeth." Matt. xxii. 13 j xxv. 30. 

8. It is called kk a furnace of lire." "As therefore the 



MISERY OF THE CAST OUT. 211 

tares are gathered and burned in the fire; so shall it be in 
the end of the world. The Son of man shall send forth his 
angels, and they shall gather out of his kingdom all things 
that offend, and them that do iniquity, and shall cast them 
into a furnace of fire : there shall be wailing and gnashing 
of teeth. " And again, " So shall it be at the end of the 
"world ; the angels shall come forth and sever the wicked from 
among the just, and shall cast them into the furnace of fire ; 
there shall be wailing and gnashing of teeth. " Matt. xiii. 
40-50. 

Lastly, It may not be amiss, if in the conclusion of this, 
I show in a few words to what the things that torment them 
in this state are compared. Indeed some of them have 
been occasionally mentioned already; as that they are com- 
pared, 1. To wood that burneth. 2. To fire. 3. To fire and 
brimstone. But, 4. Their woe is compared to a worm, a gnaw- 
ing worm, a never-dying gnawing worm : they are cast into 
hell, " where their worm dieth not." Mark ix. 44. 5. It is 
called " unquenchable fire." " He will gather his wheat 
into his garner; but he will burn up the chaff with un- 
quenchable fire." Matt. iii. 12; Luke iii. 17. 6. It is 
called "everlasting destruction." "The Lord Jesus shall 
be revealed from heaven with Lis mighty angels, in flaming 
fire, taking vengeance on them that know not God, and that 
obey not the gospel of our Lord Jesus Christ : who shall 
be punished with everlasting destruction from the presence 
of the Lord, and from the glory of his power." 2 Thes. i. 
7, 8, 9. 7. It is called "wrath without mixture," and is 
given them in the cup of his indignation. "If any man 
worship the beast, and his image, and receive his mark in 
his forehead, or in his hand, the same shall drink of the 
wine of the wrath of God, which is poured out without mix- 
ture, into the cup of his indignation; and he shall be tor- 
mented with fire and brimstone, in the presence of the holy 
angels, and in the presence of the Lamb." Kev. xiv. 9, 10. 



212 COME AND WELCOME. 

8. It is called "the second death." "And death and hell 
were cast into the lake of fire. This is the second death." 
"Blessed and holy is he that hath a part in the first resur- 
rection: on such the second death hath no power." Eev. 
xx. 6, 14. 9. It is called "eternal damnation." "But he 
that shall blaspheme against the Holy Ghost, hath never for- 
giveness, but is in danger of eternal damnation." 

Oh ! these three words ! " Everlasting punishment !" 
" Eternal damnation !" And " For ever and ever !" How 
will they gnaw and eat up all the expectation of the end of 
the misery of the cast-away sinners. "And the smoke of 
their torment ascendeth up for ever and ever : and they 
have no rest day nor night." Bev. xiv. 11. 

Their behavior in hell is set forth by four things, as we 
know: 1. By calling for help and relief in vain; 2. By 
weeping; 3. By wailing; 4. By gnashing of teeth. 

And now we come to the second thing that is to be in- 
quired into; namely, how it appears that Christ hath power 
to save, or to cast out: for by these words "I will in no 
wise cast out," he dcclareth that he hath power to do both. 

Now this inquiry admits us to search into two things; 
J. How it appears that he hath power to save; II. How it 
appears that lie hath power to cast out. 

I. That he hath power to save, appears by that which 
follows. 

1. To speak only of him as he is Mediator: he was au- 
thorized to this blessed work by his Father, before the world 
began. Hence the apostle said, "He hath chosen us in 
him, before the foundation of the world" (Eph. i. 4.); with 
all tlmsc thingti that effectually will produce our salvation. 
Read the same ohapter, with 2 Tim. i. 9. 

2. Ee was promised to our first parents, that lie should, 
in the fulness of time, bruise the serpent's head; and, as 
Paul expounds it, redeem them that were under the law. 
Hence, since that time, he hath been reckoned a,s slain for 



proof of Christ's power to save. 213 

our sins : by which means all the fathers under the first 
testament were secured from the wrath to come. Hence he 
is called, "The Lamb slain from the foundation of the 
world." Kev. xiii. 8; Gen. iii. 15; Gal. iv. 4, 5. 

3. Moses gave testimony of him by the types and sha- 
dows, and bloody sacrifices, that he commanded from the 
mouth of God, to be in use to the support of his people's 
faith, until the time of reformation; which was the time of 
this Jesus' s death. Heb. ix. and x. chapters. 

4. At the time of his birth it was testified of him by the 
angel, that he should "save his people from their sias." 
Matt, i. 20, 21. 

5. It is testified of him in the days of his flesh, that he 
had "power on earth to forgive sins." Mark ii. 5-11. 

6. It is testified also of him by the apostle Peter, that 
God hath exalted him with his own right hand, "to be a 
prince and a Saviour, to give repentance to Israel, and for- 
giveness of sins." Acts v. 31. 

In a word, this is every where testified of him, both in the 
Old Testament and the New. 

And there is good reason that he should be acknowledged 
and trusted in as a Saviour. For 

1. He came down from heaven to be a Saviour. John vi. 
30-40. 

2. He was anointed when on earth to be a Saviour. Luke 
iii. 22. 

3. He did the works of a Saviour. As, (1.) He fulfilled 
the law, and became the end of it for righteousness, for 
them that believe in him. Bom. x. 3, 4. (2.) He laid 
down his life as a Saviour; he gave his life a ransom for 
many. Matt. xx. 28; Mark x. 45; 1 Tim. ii. 6. 3. He 
hath abolished death, destroyed the devil, put away sin, got 
the keys of hell and death, ascended into heaven; is there 
accepted of God, and doth sit at the right hand as a Sa- 
viour; and that because his sacrifice for sins pleased God. 



214 COME AND WELCOME. 

2 Tim. i. 10; Heb. ii. 14, 15; Epli. iv. 7, 8; John xvi. 11; 
Acts v. 30, 31; Heb. x. 21, 23. 

4. God hath sent out and proclaimed him as a Saviour, 
and tells the world that we have redemption through his 
blood, that he will justify us, if we believe in his blood, and 
that he can faithfully and justly do it. Yea, God doth be- 
seech us to be reconciled to him by his Son; which could not 
be, if he were not anointed by him to this very end, and also 
if his works and undertakings were not accepted of him 
considered as a Saviour. Rom. iii. 24, 25; 2 Cor. v. 18-21. 

5. God hath already received millions of souls into his 
paradise, because they have received this Jesus for a Sa- 
viour; and is resolved to cut them off, and to cast them 
out of his presence, that will not take him for a Saviour. 
Heb. xii. 22-26. 

I intend brevity here; therefore a word to the second. 
II. How it appears that he hath power to cast out. 
This appears also by what follows : 

1. The Father (for the service that he hath done as a Me- 
diator) hath made him Lord of all, even Lord of quick and 
dead. "For to this end Christ both died, and rose, and 
revived, tint he might be Lord both of the dead and living." 
Horn. xiv. 9. 

2. The Father hath left it with him to quicken whom he 
will, namely, with saving grace, and to cast out whom he 
will, for their rebellion against him. John v. 21. 

3. The Father hath made him judge of quick and dead, 
hath committed all judgment unto the Son, and appointed 
that all should honor the Son, even as they honor the Father. 
John v. 22. God will judge the world by him : the day is 
appointed for judgment, and h< i is appointed forjudge. "He 
hath appointed a day, in the which he will judge the world 
in righteousness, by thai man whom he hath ordained/' 
Acts .wii. 

Th must all appear before the judgment-seal 



ciirist's power to cast out. 215 

of Christ, that every one may receive for the things done in 
the body, according to what they have done." If they have 
closed with him, heaven and salvation ; if they have not, hell 
and damnation. 

And for these reasons he must be the Judge : 

1. Because of his humiliation. Because at his Father's 
word he humbled himself, and became obedient unto death, 
even the death of the cross. " Wherefore God hath highly 
exalted him, and given him a name which is above every 
name : that at the name of Jesus every knee should bow, of 
things in heaven, and things in earth, and things under the 
earth; and that every tongue should confess that Jesus 
Christ is Lord, to the glory of God the Father." This hath 
respect to his being Judge, and his sitting in judgment upon 
angels and men. Phil. ii. 7. 

2. Because of his dignity. That all men might honor 
the Son, even as they honor the Father. " For the Father 
judge th no man, but hath committed all judgment unto the 
Son : that all men should honor the Son, even as they honor 
the Father." John v. 22, 23. 

3. Because of his humanity. " He hath given him authority 
to execute judgment also, because he is the Son of man." 
John v. 17. 

4. Because of his righteous judgment. This work is fit for 
no creature ; it is only fit for the Son of God. For he will 
"reward every man according to his works." Rev. ii. 2. 



17 



CHAPTER IX. 

COMING TO CHRIST THE GIFT OF GOD. 

Thus have I in brief passed through this text by way of 
explanation. My next work is to speak of it by way of 
observation. But I shall be also as brief in that as the 
nature of the thing will admit. 

u All that the Father giveth me, shall come to me ; and 
him that cometh to me, I will in no wise cast out." John vi. 
37. These words, as explained, afford us many observations; 
some of which are these. 

1. That God the Father, and Christ his Son, are two dis- 
tinct persons in the Godhead. 

2. That by them (not excluding the Holy Ghost) is con- 
trived, and determined the salvation of fallen mankind. 

3. That this contrivance, resolved itself into a covenant 
between these persons in the Godhead, which standeth in 
giving on the Father's part, and receiving on the Son's. 
"All that the Father giveth mo," &c. 

4. That every one that the Father hath given to Christ 
(according to the mind of God in the text) shall certainly 
come to him. 

6. That coming to Jesus Christ is therefore not by the 
will, wisdom, or power of man: but by the gift, promise, 
and drawing of the Father. "All that the Father giveth 
me, shall come." 

G. That Jesus Christ will be careful to receive, and will 
not in any wise reject those that come, or are coming to 
him. "And him that cometh to me, I will in no wise cast 
out." 

(216) 



IMPORTANT OBSERVATIONS. 217 

There are, besides these, some other truths implied in the 
words. As, 

7. They that are coming to Jesus Christ, are ofttimes 
heartily afraid that he will not receive them. 

8. Jesus Christ would not have them that in truth are 
coming to him, once think that he will cast them out. 

These observations lie all of them in the words, and are 
plentifully confirmed by the scriptures of truth ; but I shall 
not at this time speak to them all, but shall pass by the first, 
second, third, fourth, and sixth; partly, because I design 
brevity, and partly because they are touched upon in the 
explanatory part of the text. I shall therefore begin with 
the fifth observation, and so make that the first in order, in 
the following discourse. 

First, then : Coming to Christ is not by the will, wisdom, 
or jpoicer of man; but by the gift, promise, and drawing of 
the Father. This observation consists of two parts. The 
coming to Christ is not by the will, wisdom, or power of 
man : But by the gift, promise, and drawing of the Father. 

That -the text carrieth this truth in its bosom, you will 
find if you look into the explanation of the first part thereof 
before. I shall therefore here follow the method pro- 
pounded, viz. show, 

I. That coming to CJirist is not by the will, icisdom, or 
power of man. This is true, because the word doth posi- 
tively say it is not. 

1. It denieth it to be by the will of man. "Not of 
blood, nor of the will of the flesh, nor of the will of nian." 
And again, " It is not of him that willeth, nor of him that 
runneth." John i. 13 ; Rom. ix. 16. 

2. It denieth it to be of the icisdom of man, as is mani- 
fest from these considerations. 

(1.) In the wisdom of God it pleased him, that the world 
by wisdom should not know him. 1 Cor. i. 21. Now if by 
their wisdom they cannot know him, it follows, by that wis- 

19 



218 COME AND WELCOME. 

dom ; they cannot come to him; for coming to him, is not 
before, but after some knowledge of him. Acts xiii. 27; 
Psalm ix. 10. 

(2.) The wisdom of man, in God's account, as to the 
knowledge of Christ, is reckoned foolishness. u Hath not 
God made foolish the wisdom of this world V } and again, 
" The wisdom of this world is foolishness with God." Now 
if God hath made foolish the wisdom of this world ; and 
again, if the wisdom of this world is foolishness with him, 
then verily it is not likely, that by that a sinner should 
become so prudent, as to come to Jesus Christ, especially if 
you consider, 

(3.) That the doctrine of a crucified Christ, and so of 
salvation by him, is the very thing that is counted foolish- 
ness to the wisdom of the world. Now, if the very doctrine 
of a crucified Christ be counted foolishness by the wisdom 
of this world, it cannot be, that by that wisdom a man should 
be drawn out, in his soul to come to him. 1 Cor. i. 20; 
ii. 14; iii. 19; i. 18, 23. 

(4.) God counteth the wisdom of this world one of his 
greatest enemies ; therefore by that wisdom no man can 
come to Jesus Christ. For it is not likely that one of God's 
greatest enemies should draw a man to that which best of 
all pleaseth God, as coming to Christ doth. Now, that God 
counteth the wisdom of this world one of his greatest ene- 
mies, is evident. Because it casteth the greatest contempt upon 
his Son's undertaking, as afore is proved, in that it counts 
his crucifixion foolishness; though that be one of the highest 
demonstrations of divine wisdom. Eph. i. 7, 8. Because 
God hath threatened to destroy it, and bring it to nought, 
and cause it to perish ; which surely he would not do, were 
it not an enemy, would it direct men to, and cause them to 
close with Jesus Christ. See Isa. xxix. 14; 1 Cor. i. 19. 
Because lie hath rejected it from helping in the ministry of 
his word, as a fruitless business, and a thing that comes to 



THE WISDOM OF THIS WORLD. 219 

nought. 1 Cor. ii. 4, 6, 12, 13. Because it causeth to perish 
those that seek it, and pursue it. 1 Cor. i. 18, 19. And 
because God has proclaimed, that if any man seemeth to be 
wise, he must become a fool in the wisdom of this world, 
and that is the way to be wise in the wisdom of God. " If 
any man seemeth to be wise in this world, let him become a 
fool, that he may be wise. For the wisdom of this world is 
foolishness with God." 1 Cor. iii. 18-20. 

3. Coming to Christ is not by the poicer of man. This 
is evident, partly, 

(1.) From that which goeth before. For man's power, 
in the putting forth of it, in this matter, is either stirred up 
with love, or sense of necessity. But the wisdom of this 
world neither gives man love to, or sense of a need of Jesus 
Christ; therefore his power lieth still, as from that. 

(2.) "What power has he that is dead, — as every natural 
man spiritually is, "dead in trespasses and sins" — even as 
dead to God's New Testament things, as he that is in his 
grave is dead to the things of this world ? What power 
hath he then, whereby to come to Jesus Christ? John v. 25; 
Eph. ii. 1; Col. ii. 13. 

(3.) God forbids the mighty man's glory in his strength; 
and says positively, "By strength shall no man prevail." 
And again, "Not by might, nor by power, but by my 
Spirit, saith the Lord." Jer. ix. 23, 24; Zech. iv. 6; 1 Cor. 
iii. 21. 

(4.) Paul acknowledged that man, nay converted man, 
of himself, hath not a sufficiency of power in himself to 
think a good thought; if not to do that which is least, (for 
to think is less than to come;) no man by his own power 
can come to Jesus Christ. 2 Cor. iii. 5. 

(5.) Hence we are said to be made willing to come, by the 
power of God; to be raised from a state of sin, to a state 
of grace, by the power of God; and to believe (that is, to 
come) , through the exceeding working of his mighty power 



220 COME AND WELCOME. 

Psalm ex. 3; Col. ii. 12; Eph. i. 18, 20. See also Job 
xlvi. 14. But this needeth not be, if man had either power 
or will to come, or so much as graciously to think of being 
willing to come (of himself) to Jesus Christ. 

I should now come to speak of the second part of the ob- 
servation, but that is occasionally done already, in the ex- 
planatory part; to which I refer the reader. I shall here 
only give thee one or two more texts to the same purpose, 
and so come to the use and application. 

It is expressly said, "No man can come unto me, except 
the Father, which hath sent me, draw him." By this text, 
there is not only insinuated, that in man is want of power, 
but of will, to come to Jesus Christ : they must be drawn ; 
they come not if they be not drawn : and observe, it is not 
man, no nor all the angels of heaven, that can draw one 
sinner to Jesus Christ. "No man cometh to me, except the 
Father, which hath sent me, draw him." John iv. 44. 

Again, "No man can come to me, except it were given 
him of my Father." John vi. 65. It is a heavenly gift 
that maketh man come to Jesus Christ. 

Again, "It is written in the prophets, and they shall be 
all taught of God. Every one therefore that hath heard and 
learned of the Father cometh unto me." John vi. 45. 

I shall not enlarge, but shall make some use and applica- 
tion, and so come to the next observation. 

1. Is it so? Is coming to Jesus Christ, not by the will, 
wisdom, or power of man, but by the gift, promise, and 
drawing of the Father? Then they arc to blame that cry 
up the will, wisdom, and power of man, as things sufficient 
to bring men to Christ.* 

There are sonic mm who think they may not be contra- 
dieted, when they plead for the will, wisdom, and power of 



■ ii it to said, Why then are men blamed (as fchej arc in scripture) for not coming 
at once i>» Christ, or b< liei tag on him ; the oona . one will give the true 

answer — bei ultles are habitually absorbed in sinful pursuits. — J. N. B. 



ALL BOASTING EXCLUDED. 221 

man in reference to the things that are of the kingdom of 
Christ : but I will say to such a man, he never yet came to 
understand, that himself is what the scripture teacheth con- 
cerning him: neither did he ever know what coming to 
Christ is, by the teaching, gift, and drawing of the Father. 
He is such a one that hath set up God's enemy in opposi- 
tion to him, and that continueth in such acts of defiance; 
and what his end without a new birth will be, the scripture 
teacheth also : but we will pass this. 

2. Is it so ? Is coming to Jesus Christ, by the gift, pro- 
mise, and drawing of the Father? Then let saints here 
learn to ascribe their coming to Christ, to the gift, promise, 
and drawing of the Father. Christian man, bless God, who 
hath given thee to Jesus Christ, by promise; and again 
bless God that he hath drawn thee to him. And why thee ? 
Why not another ? Oh ! that the glory of electing love 
should rest upon thy head, and that the glory of the exceed- 
ing grace of God should take hold of thy heart, and bring 
thee to Jesus Christ! 

3. Is it so, that coming to Jesus Christ, is by the Father, 
as aforesaid? Then* this should teach us to set a high es- 
teem upon them that are indeed coming to Jesus Christ: I 
say, a high esteem on them, for the sake of him, by virtue 
of whose grace they are made to come to Jesus Christ. 

We see that when man, by the help of human abilities, 
doth arrive at the knowledge of things, and brings to pass 
that which, when done, is a wonder to the world, how he 
that did it is esteemed and commended; yea, how are his 
wits, parts, industry, and unweariedness in all, admired ! 
And yet the man, as to this, is but of the world, and his 
work the effect of natural ability: the things also attained 
by him end in vanity and vexation of spirit. Further, per- 
haps in the pursuit of these his achievements, he sins against 
God, wastes his time vainly, and at the long run loses his 
soul by neglecting better things : yet he is admired ! But I 

17* 



222 COME AND WELCOME. 

say, if this man's parts, labor, diligence, and the like, will 
bring him to such applause and esteem in the world, what 
esteem should we have of such a one that is by the gift, 
promise, and power of God, coming to Jesus Christ ? 

This is a man with whom God is, in whom God works 
and walks; a man whose motion is governed and steered by 
the mighty hand of God, and the effectual working of his 
power. Here's a man ! 

This man, by the power of God's might which worketh 
in him, is able to cast a whole world behind him, with all 
the lusts and pleasures of it; and to charge through all the 
difficulties that men and devils can set against him. Here's 



a man 



This man is travelling to Mount Zion, the heavenly Jeru- 
salem the city of the living God, and to an innumerable 
company of angels, and the spirits of just men made perfect, 
to God the judge of all, and to Jesus. Here's a man ! 

This man can look upon death with comfort, can laugh at 
destruction when it cometh, and long to hear the sound of 
the last trump, and to see the judge coming in the clouds of 
heaven. Here's a man indeed ! 

Let Christians then esteem each other as such. I know 
you do ; but do it more and more. And that you may, con- 
sider these two or three things. 

These are the objects of Christ's esteem. Matt. xii. 48; 
xv. 22-29; Luke vii. 9. 

These arc the objects of the esteem of angels. Pan. ix. 
21; x. 11; xii. 1; Heb. i. 14. 

These have been the objects of the esteem of Heathens f 
whrn but convinced about them. Dan. v. 10; Acts v. 15; 
1 Cor. xiv. 24, 25. 

Let all and each of you then " esteem each other better 
than themselves." Phil. ii. 3. 

4. Again, [s it so, that no man comes to Jesus Christ, 
by the will, wisdom, and power of man, but by the gift, 



THE SCORNER REPROVED. 223 

power and drawing of the Father ? Then this shows us how 
horribly ignorant of this such are, who make the men that 
are coming to Christ the object of their contempt and rage. 
These are also " unreasonable and wicked men:" men in 
whom is no faith. 2 Thes. iii. 2. 

Sinners, did you but know what a blessed thing it is to 
come to Jesus Christ, and that it is by the help and drawing 
of the Father they do indeed come to him, you would hang 
and burn in hell a thousand years before you would turn 
your spirits as you do, against him that God is drawing to 
Jesus Christ, and also against the God that draws him. 

But, faithless sinner, let us a little expostulate the matter. 
What hath this man done against thee, that is coming to 
Jesus Christ? Why dost thou make him the object of thy 
scorn ? Doth his coming to Jesus Christ offend thee ? Doth 
his pursuing his own salvation offend thee? Doth his for- 
saking his sins and pleasures offend thee ? 

Poor coming man ! Thou sacrificest the abominations of 
the Egyptians before their eyes, and will they not stone 
thee? Exod. viii. 26. 

But, I say, sinner, why offended at this? Is he ever the 
worse for coming to Jesus Christ, or for loving and serving 
Jesus Christ ? Or is he ever the more a fool, for flying from 
that which will drown thee in hell-fire, and for seeking eter- 
nal life? Besides, pray sir, consider it; this he doth not 
of himself, but by the drawing of the Father. 

Come, let me tell thee in thine ear, that thou wilt not 
come to him thyself, and him that would thou hinderest. 
Thou shalt be judged for one that hath hated, maligned, 
and reproached Jesus Christ, to whom this poor sinner is 
coming. Thou shalt be judged too, for one that hath hated 
the Father, by whose powerful drawing the sinner doth 
come. Thou shalt be taken and judged, for one that has 
done despite to the Spirit of grace in him, that is by its 
help coming to Jesus Christ. What sayest thou now? Wilt 



224 COME AND WELCOME. 

thou stand by thy doings ? Wilt thou continue to contemn 
and reproach the living God? Thinkest thou that thou 
shalt weather it out well enough .at the day of judgment? 
"Can thine heart endure, or can thine hands be strong, in 
the days that I shall deal with thee? saith the Lord." John 
xv. 18-27; Jude 15; 1 Thess. iv. 8; Ezek. xxii. 14. 

5. Is it so, that no man comes to Jesus Christ by the will, 
wisdom, and power of man, but by the gift, promise, and 
drawing of the Father? Then this showeth us how it 
comes to pass, that weak means are so powerful as to bring 
men out of their sins, to a hearty pursuit after Jesus Christ. 

When God bade Moses speak to the people, he said, " I 
will speak with thee." When God speaks, when God 
works, who can let it? None, none; then the work goes 
on. Elijah threw his mantle upon the shoulders of Elisha; 
and what a wonderful work followed? When the look of 
Jesus fell on Peter with the crowing of a cock, what work 
was there ! when God is in the means, then shall that 
means (be it ever so weak and contemptible in itself) work 
wonders. 1 Kings xix. 19; Matt. xxvi. 74, 75; Mark xiv. 
71, 72; Luke xxii. 61, 62. 

The world understood not, nor believed, that the walls of 
Jericho should fall at the sound of rams' horns; but when 
God will work, the means must be effectual. A word weakly 
spoken, spoken with difficulty, in temptation, and in the 
midst of great contempt and scorn, works wonders, if the 
Lord thy God will say so too. 

6. Is it so? Doth no man come to Jesus Christ by the 
will, wisdom, and power of man, but by the gift, promise, 
and drawing of the Father? Then here is room for Chris- 
tiana i<> stand and wonder at the effectual working of God's 
providence, that he bath made use of, as means to bring them 
to Jesus Christ. 

For although men are drawn to Christ by the power of 
the Father, yet that power putteth forth itself in the use of 



GRACE WORKS BY PROVIDENCE. 225 

means. And these means are diverse, sometimes this, some- 
times that; for God is at liberty to work, by which, and 
when, and how he will. But let the means be what they 
will, and as contemptible as may be; yet God that com- 
manded the light to shine out of darkness, and that out of 
weakness can make strong, can, nay, doth oftentimes, make 
use of very unlikely means to bring about the conversion 
and salvation of his people. Therefore you that are come 
to Christ (and by unlikely means), stay yourselves, and 
wonder; and wondering, magnify almighty power, by the 
working of which the means have been made effectual to 
bring you to Jesus Christ. 

What was the providence that God made use of, as a 
means either more remote, or more near, to bring thee to 
Jesus Christ ? "Was it the removing of thy habitation, the 
change of thy condition, the loss of relations, estate, or the 
like ? Was it the casting of thine eye upon some good book, 
the hearing of thy neighbors talk of heavenly things, the 
beholding of God's judgments as executed upon others, or 
thine own deliverance from them, or thy being strangely 
cast under the ministry of some godly man ? take notice 
of such providence and providences ! They were sent and 
managed by mighty power to do thee good. God himself, 
I say, hath joined himself to this chariot; yea, and so 
blessed it, that it failed not to accomplish the thing for 
which he sent it. 

God blesseth not to every one his providence in this man- 
ner. How many thousands are there in this world, that 
pass every day under the same providences. But God is 
not in them, to do that work by them which he hath done 
for thy poor soul, by his effectual working with them. Oh, 
that Jesus Christ should meet thee in this providence, that 
dispensation, or the other ordinance ! This is grace indeed ! 
At this, therefore, it will be thy wisdom to admire, and for 
this to bless God. 



226 COME AND WELCOME. 

Give me leave to give you a taste of some of those provi- 
dences that have been effectual, through the management of 
God, to bring salvation to the souls of his people. 

(1.) The first shall be that of the woman of Samaria. It 
must happen, that she must needs go out of the city to draw 
water (not before nor after, but) just when Jesus Christ her 
Saviour was come from far, and set to rest him (being weary) 
upon the well. What a blessed providence was this ! Even 
a providence managed by the almighty wisdom, and al- 
mighty power, to the conversion and salvation of this poor 
creature. For by this providence were this poor creature and 
her Saviour brought together, that a blessed work might be 
fulfilled upon the woman, according to the purpose before 
determined by the Father. John iv. 

(2.) What a providence was it, that there should be a tree 
in the way for Zaccheus to climb, thereby to give Jesus op- 
portunity to call that chief of the publicans home to himself, 
even before he came down therefrom. Luke xix. 

(3.) Was it not wonderful, that the thief, whom you read 
of in the gospel, should by the providence of God, be cast 
into prison, to be condemned, even at that sessions that 
Christ himself was to die ; nay, and that it should happen 
too, that they must be hanged together, that the thief might 
be in the hearing and observing of Jesus in his last words, that 
he might be converted by him before his death ? Luke xxiii. 

(4.) What a strange providence was it, and as strangely 
managed by God, that Oncsimus, when he was run away 
from hia master, should be taken, and, as I think, cast into 

that very prison where Paul lay bound for the word of the 
gospel J that he might there he by him converted, and 
then sent limn.' again to his master Philemon I Behold 
"all things work together for good, to them that love God; 
to them who arc the called according to his purpose." 
Bom, viii. 

Nay, I have myself kn i thai have been made to 



A CAUTION TO SINNERS. 227 

go to hear the word preached against their wills ; others 
have gone not to hear, but to see and to be seen; nay, to 
jeer and flout at others, as also to catch and carp at things. 
Some also to feed their adulterous eyes with the sight of 
beautiful objects; and yet God hath made use of even these 
things, and even of the wicked proposals of sinners, to bring 
them under the grace that might save their souls. 

7. Doth no man come to Jesus Christ, but by the draw- 
ing of the Father ? Then let me here caution those poor 
sinners, that are spectators of the change that God hath 
wrought in them that are coming to Jesus Christ, not to at- 
tribute this work and change to other things and causes. 

There are some poor sinners in the world, that plainly see 
a change, a mighty change, in their neighbors and relations 
that are coming to Jesus Christ. But as I said, they being 
ignorant, and not knowing whence it comes, and whither it 
goes (for u so is every one that is born of the Spirit;" John 
iii. 8), therefore they attribute this change to other causes : 
as, 1. To melancholy; 2. To sitting alone; 3. To overmuch 
reading; 4. To their going to hear too many sermons; 5. To 
too much studying, and musing on what they hear. 

Also, they conclude on the other side, 1. That it is for 
want of merry company. Or, 2. For want of physic. And 
therefore they advise them to leave off reading, going to 
sermons, keeping the company of sober people; and to be 
merry, and to go a gossiping, to busy themselves in the 
things of this world ; not to so sit musing alone, and the 
like. 

But come, poor ignorant sinner, let me deal with thee. It 
seems thou art turned counsellor for Satan. I tell thee, 
thou knowest not what thou doest. Take heed of spending 
thy judgment after this manner; thou judgest foolishly, 
and sayst in this, to every one that passeth by, thou art 
a fool. 

What ! count convictions for sin, mourning for sin, and 



228 COME AND WELCOME. 

repentance for sin, melancholy ! This is like those that on 
the other side said, " These men are drunk with new wine/' 
or, as he that said, Paul was mad. Acts ii. 13 ; xxvi. 24. 

Poor ignorant sinner! canst thou judge no better? "What! 
is sitting alone pensive under God's hand, reading the scrip- 
tures, hearing sermons, and the like, the way to be undone ? 
The Lord open thine eyes, and make thee to see thine error ! 
Thou hast set thyself against God, thou hast despised the 
operation of his hands, thou attemptest to murder souls. 
What ! canst thou give no better counsel touching those 
whom God hath wounded, than to send them to the ordi- 
nances of hell for help ? Thou biddest them be merry and 
lightsome; but dost thou not know that "the heart of fools is 
in the house of laughter/' Eccles. vii. Thou biddest them 
shun the hearing of thundering preachers. But is it not 
" better to hear the rebuke of the wise, than for a man to 
hear the song of fools ?" Eccles. vii. 5. Thou biddest them 
busy themselves in the things of this world ; but dost thou 
not know that the Lord bids them " first seek the kingdom 
of God, and the righteousness thereof?" Matt. vi. 33. 

Poor ignorant sinner ! hear the counsel of God to such, 
and learn thyself to be wiser. " Is any afflicted ? let him 
pray : Is any merry ? let him sing psalms." " Blessed is 
the man that hearcth me, watching daily at my gates/ 1 
" Save yourselves from this untoward generation." "Search 
the scriptures." "(Jive attendance to reading." "It is 
better to go to the house of mourning." James v. 13 ; Prov. 
viii. 34 ; Acts ii. 40; John v. 39 j 1 Tim. iv. 13; Ec 
vii. 1, 2. 8. 

And wilt thou judge him that doeth thus? Art thou 
almost like ESlymas the r, that sought to turn the 

deputy from the faith? Thou seekest to pervert the right 
ways of il" v Lord. Take heed lest some heavy judgment 
overtake thee. A.cts xiii. 8-18. 

What! teach men to quench convictions; take men off 



EVIL COUNSELLORS REBUKED. 229 

from a serious consideration of the evil of sin, of the terrors 
of the world to come, and how they shall escape the same ? 
What ! teach men to put God and his word out of their 
minds, by running to merry company, by running to the 
world, by gossiping, and the like ? This is as much as to 
bid them say to God, " Depart from us, for we desire not 
the knowledge of thy ways;" or, " What is the Almighty 
that we should serve him ? or, what profit have we, if we 
keep his ways V 9 Here is a devil in grain ! What ! bid 
men walk " according to the course of this world, according 
to the prince of the power of the air, the spirit that now 
worketh in the children of disobedience/ ' Eph. ii. 

Object. i But we do not know that such are coming to 
Jesus Christ; truly we wonder at them, and think they are 
fools/ 

Ansiu. Do you not know that they are coming to Jesus 
Christ ? Then they may be coming to him, for aught you 
know ; and why will you be worse than the brute, to speak 
evil of the things you know not ? What ! are you made to 
be taken and destroyed ? must you utterly perish in your own 
corruptions? 2 Peter ii. 12. 

Do you not know them ? Let them alone then. If you 
cannot speak good of them, speak not bad. u Refrain from 
these men, and let them alone : for if this counsel, or this 
work be of men, it will come to nought; but if it be of God, 
ye cannot overthrow it, lest haply ye be found even to fight 
against God." Acts v. 38, 39. 

But why do you wonder at a work of conviction and con- 
version ? Know you not that this is the judgment of God 
upon you, i ye despisers, to behold, and wonder, and perish V 
Acts xiii. 40, 41. 

But why wonder, and think they are fools ? Is the way 
of the just an abomination to you? See that passage, and 
be ashamed., " He that is upright in the way is an abomina- 
tion to the wicked." Prov. xxix. 27. 

20 



230 COME AND WELCOME. 

Your wondering at them argues that you are strangers to 
yourselves, to conviction for sin, and to hearty desires to bo 
saved; as also to coming to Jesus Christ. 

Object. 'But how shall we know that such men are com- 
ing to Jesus Christ?' 

Answ. Who can make them see, that Christ has made 
blind? John ix. 39. Nevertheless, because I endeavor thy 
conviction, conversion, and salvation, consider, 

1. Do they cry out of sin, being burdened with it, as an 
exceeding bitter thing? 

2. Do they fly from it, as from the face of a deadly ser- 
pent? 

3. Do they cry out of the insufficiency of their own right- 
eousness, as to justification in the sight of God ? 

4. Do they cry out after the Lord Jesus to save them ? 

5. Do they see more worth and merit in one drop of 
Christ's blood to save them, than in all the sins of the world 
to damn them? 

6. Are they tender of sinning against Jesus Christ? 

7. Is his name, person, and undertakings, more precious 
to tlicm^ than is .the glory of the world ? 

8. Is his word more dear to them? 

9. Is faith in Christ (of the want of which they arc con- 
vinced by God's Spirit, and that without it they can never 
close with Christ) precious to them? 

10. Do they favor Christ in this world, and do they leave 
all the world for his sake? And are they willing (God 
helping them) to run hazards for his name, for the love they 

to him? 

1 1. Arc his saints precious to them? 

If the be so, whether thou scest them or no, 

these men are ooming to Jesus Christ. Rom. vii. 9-14; 
Psalm xxxviii. 8-8; lick vi. 18-20; Pa. lxiv. G; Phil. iii. 
7, 8; Psalm liv. 1; eix. 26; Ads xvi. 30; Psalm li. 7, 

1 Pet. i. IS, 19; Pom. vii. 24; 2 Cor. v. k 2; Acts v. 41; 



SCRIPTURE PROOFS. 231 

James ii. 7; Phil. iii. 7, 8; Song v. 10-16; Psalm cxix; 
John xiii. 35; 1 John iv. 7; iii. 14; John xvi. 9; Rom. 
yiii. 15; Heb. xi. 6; Psalm xix. 10, 11; Jer. xv. 16; Heb. 
xi. 24-27; Acts xx. 22-24; xxi. 14; Tit. iii. 15; 2 John 
1; Eph. iv. 16; Philemon 7; 1 Cor. xvi. 24. 



CHAPTER X. 

FEARS OF COMING SOULS EXPLAINED. 

I come now to the second observation propounded to be 
spoken to, namely, That tliey that are coming to Jesus 
CJirist, are ofttimes heartily a/raid that Jesus Christ will 
not receive them. 

I told you that this observation is implied in the text ; 
and I gather it from the largeness and openness of the pro- 
mise, "I will in no wise cast out." For had there not been 
a proneness in us to fear casting out, Christ needed not to 
have, as it were, waylaid our fear, as he doth by this great 
and strange expression, "in no wise." "And him that 
cometh to me, I will in no wise cast out." There needed 
not, as I may say, such a promise to be invented by the 
wisdom of heaven, and worded at such a rate, as it were in 
purpose to dash in pieces at one blow, all the objections of 
coming sinners, if they were not prone to admit of such ob- 
jections, to the discouraging of their own souls. For this 
word, "in no wise," cutteth the throat of all objections; 
and it was dropped by the Lord Jesus for that very end; 
and to help the faith that is mixed with unbelief. 

And it is, as it were, the sum of all promises; neither can 
any objection 1)0 made upon the anworthiness that thou And- 
es! in thee, thai this promise will no1 assoil. 

'But I jmi a great sinner/ sayesl thou. 

"I will in do wise cast out/ J says Christ. 

' Bui I am an old sinner/ Bayest thou. 

"I will in qo wi says ( Mirist. 

1 But I am a hard-hearted sinner/ sayest thou. 

"I will in i: . t Out/' says Christ. 

(282) 



THE SUM OF ALL PROMISES. 233 

'But I am a backsliding sinner/ sayest thou. 

"I will in no wise cast out/' says Christ. 

'But I have served Satan all my days/ sayest thou. 

"I will in no wise cast out/' says Christ. 

'But I have sinned against light/ sayest thou. 

"I will in no wise cast out/' says Christ. 

' But I have sinned against mercy/ sayest thou. 

M I will in no wise cast out/' says Christ. 

1 But I have no good thing to bring with me/ sayest thou. 

"I will in no wise cast out/' says Christ. 

Thus I might go on to the end of things, and show you, 
that still this promise was provided to answer all objections, 
and doth answer them. But I say, what need of it, if they 
that are coming to Jesus Christ are not sometimes, yea, 
oftentimes, heartily afraid, that Jesus Christ will cast them 
out? 

I will give yon now two instances that seem also to imply 
the truth of this observation. 

In the 9th of Matthew at the 2d verse, you read of a man 
that was sick of the palsy; and he was coming to Jesus 
Christ, being borne upon a bed by his friends. He also was 
coming himself, and that upon another account than any of 
his friends were aware of, even for the pardon of sins, and 
the salvation of his soul. Now, so soon as ever he was 
come into the presence of Christ, Christ bids him "be of 
good cheer." It seems then his heart was fainting; but 
what was the cause of his fainting ? Not his bodily infir- 
mity, for the cure of which his friends did bring him to 
Christ; but the guilt and burden of his sins, for the par- 
don of which himself did come to him; therefore are the 
words, "Be of good cheer; thy sins be forgiven thee." I 
say, Christ saw him sinking in his mind, about how it would 
go with his most noble part; and therefore, first, he applies 
himself to him on that account. For though his friends had 
faith enough as to the cure of the body, yet he himself had 

20* 



234 COME AND WELCOME. 

little enough as to the cure of his soul: therefore Christ 
takes him up as a man falling down, saying, u Son, be of 
good cheer; thy sins be forgiven thee." 

That about the prodigal seems pertinent also to this mat- 
ter. "When he was come to himself, he said, How many 
hired servants of my father have bread enough and to spare, 
and I perish for hunger ! I will arise and go to my father." 
Heartily spoken ; but how did he perform his promise ? I 
think not so well as he promised to do; and my ground for 
my thought is, because his father, so soon as he was come 
to him, fell upon his neck, and kissed him; implying, me- 
thinks, as if the prodigal by this time was dejected in his 
mind; and therefore his father gives him the most sudden 
and familiar token of reconciliation. 

And kisses were of old time often used to remove doubts 
and fears. * Thus Laban and Esau kissed Jacob : thus Jo- 
seph kissed his brethren; and thus also David kissed Ab- 
salom. Gen. xxxi. 55; xxxiii. 1*7; xlviii. 9, 10; 2 Sam. 
xiv. 33. 

It is true, as I said, at first setting out to return, the 
prodigal spake heartily, as sometimes sinners also do in 
their beginning to come to Jesus Christ. But might not he 
have, yea, in nil probability he had (between the first step 
he took, and the last, by which he accomplished that jour- 
ney) many a thought, both this way and that; whether his 
father would receive him or no? As thus: 'I said, I 
would go to my father: but how, if when I come at him he 
should ask toe where T have been all this while? What 
shall I say then? Also if he ask me what is become of the 

bi in of g 1- that he gave me ; what shall I say then? 

[f he ask me who have been my companions, what shall I 
s:iy then? [fhe also should ask me what hath been my pre- 
ferment in all the time of my absence from him, what shall 
I ay then 7 Xea, and if he ask me why I came home no 
sooner, what shall i Bay thetl? 1 Thus, 1 say, might he rea- 



FEARS OF THE PRODIGAL. 235 

son with himself; and being conscious to himself, that he 
could give but a bad answer to any of these interrogatories, 
no marvel if he stood in need first of all of a kiss from his 
father's lips. For had he answered the first in truth, he 
must say, 'I have been a hunter of taverns and ale-houses; 
and as for my portion, I spent it in riotous living ; my com- 
panions were whores and drabs; as for my preferment, the 
highest was, that I became a hogherd; and as for my not 
coming home till now, could I have made shift to stay abroad 
any longer, I had not been at thy feet for mercy now/ 

I say, these things considered, and considering again, how 
prone poor men are, to give way, when truly awakened, to 
despondings, and heart-misgivings, no marvel if he did sink 
in his mind, between the time of his first setting out, and 
that of his coming to his Father. 

But further, methinks I have, for the confirmation of this 
truth, the consent of all the saints that are under heaven, ( 
namely, that they that aife coming to Jesus Christ, are oft- 
times heartily afraid that he will not receive them. 

Quest. ( But what should be the reason of such fears V 

I will answer to this question thus : 

It is not for want of the revealed will of God, that mani- 
fested grounds for the contrary ; for of that there is a suffi- 
ciency. Yea, the text itself hath laid a sufficient foundation 
for encouragement, for them that are coming to Jesus Christ. 
u And him that cometh to me I will in no wise cast out." 

It is not for want of any invitation to come, for that is full 
and plain. " Come unto me, all ye that labor and are heavy 
laden, and I will give you rest." Matt. xi. 28. 

Neither is it for want of manifestation of Christ's willing- 
ness to receive ; as those texts above named, with that which 
follows, declareth, "If any man thirst, let him come unto 
me, and drink." John vii. 37. 

It is not for want of exceeding great and precious pro- 
mises to receive them that come. " Wherefore, come out 



236 COME AND WELCOME. 

from among them, and be ye separate, saith the Lord, and 
touch not the unclean thing; and I will receive you, and I 
will be a Father unto you, and ye shall be my sons and 
daughters, saith the Lord Almighty." 2 Cor. vi. 17, 18. 

It is not for want of a solemn oath and engagement to 
save them that come. " For because he could swear by no 
greater, he sware by himself." " That by two immutable 
things, in which it was impossible for God to lie, we might 
have a strong consolation, who have fled for refuge, to lay 
hold upon the hope set before us." Heb. vi. 13-18. 

Neither is it for want of great examples of God's mercy, 
to those that have come to Jesus Christ; of which we read 
most plentifully in the word. 

Therefore, it must be concluded, it is for want of that 
which follows. 

1. It is for want of the knowledge of Christ. Thou 
knowest but little of the grace and kindness that is in the 
heart of Christ ; thou knowest but little of the virtue and 
merit of his blood ; thou knowest but little of the willing- 
ness that is in his heart to save thee ; and this is the reason 
of the fear that ariscth in thy heart, and that causeth thee 
to doubt, that Christ will not receive thee. 

Unbelief is the daughter of Ignorance. Therefore Christ 
saith, u fools, and slow of heart to believe." Luke xxiv. 
25. Slowness of heart to believe, flows from thy foolishness 
in tho things of Christ; this is evident to all that are ac- 
quainted with themselves, and are seeking after Jesus Christ. 
The more ignorance, the more unbelief: tho more knowledge 
of Christ, the more faith. u They that know thy name, will 
put their trust in thee." Psalm ix. 10. lie therefore that 
began to eome to Christ but the other day, and hath yet but 
little knowledge of him, he fears that Christ will not receive 
him. But he that hath been longer acquainted with him, 
he is strong, and hath overcome the wicked one. 1 John ii. 

When Joseph's brethren came into Egypt to buy corn, it 



FEAR FROM IGNORANCE OF CHRIST. 237 

is said, u Joseph knew his brethren, but his brethren knew 
not him/' What follows ? Why, great mistrust of heart 
about their speeding well; especially, if Joseph did but 
answer them roughly, calling them spies, and questioning 
their truth and the like. And observe it, so long as their 
ignorance about their brother remained with them, what- 
soever Joseph did, still they put the worst sense upon it. 
For instance, Joseph upon a time bids the steward of his 
house bring them home, to dine with him, to dine even in 
Joseph's house. And how is this regarded by them? Why, 
they are afraid : " And the men were afraid, because they 
were brought unto (their brother) Joseph's house.'" And 
they said, " He seeketh occasion against us, and will fall 
upon us, and take us for bondmen, and our asses.' ' Gen. 
xlii. and xliii. What ! afraid to go to Joseph's house ? He 
was their brother ; he intended to feast them ; to feast them, 
and to feast with them. Ah ! but they were ignorant that 
he was their brother ; and so long as their ignorance lasted, 
so long their fear terrified them. Just thus it is with the 
sinner that but of late is coming to Jesus Christ : he is 
ignorant of the love and pity that is in Christ to coming sin- 
ners. Therefore he doubts, therefore he fears, therefore his 
heart misgives him. 

Coming sinner, Christ invite th thee to dine and sup with 
him : he inviteth thee to a banquet of wine, yea to come into 
his banquet-house, and his banner over thee shall be love. 
Rev. iii. 20; Song ii. 4. <I doubt it,' says the sinner. 
But it is answered, He calls thee, invites thee to his ban- 
quet, flagons, apples, to his wine, and to the juice of the 
pomegranate. ' I fear, I doubt, I mistrust, I tremble in 
expectation of the contrary !' — Come out of the man, thou 
dastardly Ignorance. — Be not afraid, sinner, only believe; 
he that cometh to Christ, he will in no wise cast out. 

Let the coming sinner therefore seek after more of the 
good knowledge of Jesus Christ. Press after it, seek it as 



238 COME AND WELCOME. 

silver, and dig for it as for hid treasure. This will embolden 
thee; this will make thee wax stronger and stronger. 

"I know whom I have believed," I know him, said Paul; 
and what follows ? Why, " and I am persuaded that he is 
able to keep that which I have committed unto him, against 
that day." 2 Tim. i. 12. What had Paul committed to 
Jesus Christ ? The answer is, he had committed to him his 
soul. But why did he commit his soul to him ? Why, 
because he knew him. lie knew him to be faithful, to be 
kind, he knew he would not fail him, nor forsake him; and 
therefore he laid his soul down at his feet, and committed it 
to him, to keep against that day. But, 

2. Thy fears that Christ will not receive thee, may be 
also a consequence of thy earnest and strong desire after thy 
salvation by him. For this I observe, that strong desires 
to have, are attended with strong fears of missing. What 
man most sets his heart upon, and what his desires are most 
after, he (ofttimes) most fears he shall not obtain. So that 
man, the ruler of the synagogue, had a great desire that his 
daughter should live: and that desire w T as attended with 
fear, that she should not: therefore Christ saith unto him, 
"Be not afraid." Mark v. 3G. 

Suppose a young man should have his heart much set 
upon a virgin, to have her to wife. If ever he fears ho shall 
not obtain her, it is when he begins to lovo. Now thoughts 
begin to work. Now, thinks he, i somebody will step in 
betwixt my love and the object of it; or, they will find fault 
with either my person, my estate, my condition, or some- 
thing. She does no1 like me, or something else/ And thus 
it is with ill- 1 soul a1 Erst coming to Jesus Christ: thou 
]ov< >t him, and thy lovd prod lousy, and that jeal- 

ousy oftti Now thou fearest the sins of thy 

youth, tli f thine old age, the sins of thy calling, the 

of fchj Christian duties, the Bins of thine heart, or some- 
thin ■• thou thinkesl something or other will alienate 



239 

the heart and affections of Jesus Christ from thee; thou 
thinkest he sees something in thee, for the sake of which he 
will refuse thy soul. 

But be content. A little more knowledge of him will 
make thee take better heart; thy earnest desires shall not 
be attended with such burning fears; thou shalt hereafter 
say, "This is my infirmity." Psalm lxxvii. 

Thou art sick of love, a very sweet disease, and yet every 
disease has some weakness attending it : yet I wish this dis- 
temper (if it be lawful to call it so) was more epidemical. 
Die of this disease, I would gladly do : it is better than life 
itself, though it be attended with fears. But thou criest 
out, <I cannot obtain/ Well, be not too hasty to make con- 
clusions : if Jesus Christ had not put his finger in at the 
hole of the lock, thy bowels would not have been troubled 
for him. (Song v.) 

Mark how the prophet hath it, "They shall walk after 
the Lord: he shall roar like a lion: when he shall roar, 
then the children shall tremble from the west. They shall 
tremble as a bird out of Egypt, and as a dove out of the 
land of Assyria." Hos. xi. 10, 11. When God roars (as 
ofttimes the coming soul hears him roar) what man that is 
coming, can do otherwise than tremble ? (Amos iii. 8.) But 
trembling he comes, like the jailer of Philippi. "He sprang 
in, and came trembling, and fell down before Paul and Silas. 
Acts xvi. 

Should you ask him that we mentioned but now, How 
long is it since you began to fear you should miss of this 
damsel you love so? The answ.er will be, 'Ever since I 
began to love her.' But did you not fear it before ? <No, 
nor should I fear now, but that I vehemently love her/ 
Come, sinner, let us apply it. How long is it since thou 
began to fear that Jesus Christ will not receive thee ? The 
answer is, i Ever since I began to desire that he would save 
my soul. I began to fear, when I began to come : and the 



240 COME AND WELCOME. 

more my heart burns in desires after him, the more I feel 
my heart fear I should not be saved by him/ 

See now, did I not tell thee, that thy fears were but the 
consequence of strong desires? Well, fear not, coming sin- 
ner, thousands of coming souls are in thy condition, and yet 
they will get safe into Christ's bosom. "Say" (says Christ) 
"to them that are of a fearful heart, Be strong, fear not; 
your God will come and save you." Isa. xxxv. 4; lxiii. 1. 

3. Thy fear that Christ will not receive thee, may arise 
from a sense of thy own unworthiness. Thou seest what a 
poor, sorry, wretched, worthless creature thou art. And 
seeing this, thou fearest Christ will not receive thee. l Alas, 
sayest thou, I am the vilest of men; a town sinner, a ring- 
leading sinner ! I am not only a sinner myself, but have 
made others twofold worse the children of hell also. Be- 
sides, now I am under some awakenings and stirrings of 
mind after salvation, even now I find my heart rebellious, 
carnal, hard, treacherous, desperate, prone to unbelief, to 
despair. It forgetteth the word; it wandereth; it runneth 
to the ends of the earth. There is not, I am persuaded, one 
in all the world, that hath such a desperate wicked heart as 
mine is. My soul is careless to do good, but none more ear 
nest to do that which is evil. 

1 Cau such a one as I am live in glory ? Can a holy, a 
just, and a righteous God, once think (with honor to his 
name) of saving such a vile creature as I am? I fear it. 
Will he show wonders to such a dead dog as I am ? I 
doubt it. 

'I am cast out to the loathing of my person; yea, I loathe 
myself; I stinfc in mine own nostrils. How can I then be 
aeoepted bj b holy and sin-abhorring God? Psalm xxxviii. 
f), (i, 7; Ezek. x; xx. 12-4 L Saved I would be; and who 
is (here thai would not be, were fchey in my condition? In- 
dead I wonder at the madneai and lolly of others, when I 
see th m ]>:ap and skip so carelessly about the mouth of 



THE UNWORTIIY CALLED. 241 

hell ! Bold sinner, how darest thou tempt God, by laugh- 
ing at the breach of his holy law ? But alas ! they are not 
so bad one way, but I am worse another. I wish myself 
were any body but myself: and yet here again, I know not 
what to wish. When I see such as I believe are coming to 
Jesus Christ, oh, I bless them! But am confounded in 
myself, to see how unlike (as I think) I am to a very good 
many in the world. They can read, hear, pray, remember, 
repent, be humble, do every thing better than so vile a 
wretch as I. I, vile wretch, am good for nothing, but to 
burn in hell-fire, and when I think of that I am confounded 
too/ 

Thus the sense of unworthiness creates and heightens 
fears in the hearts of them that are coming to Jesus Christ. 
But indeed it should not. For who needs the physician but 
the sick ? or, who did Christ come into the world to save, 
but the chief of sinners? Mark ii. 17; 1 Tim. i. 15. 
Wherefore, the more thou seest thy sins, the faster fly thou 
to Jesus Christ. And let the sense of thine own unworthi- 
ness prevail with thee yet tp go faster. As it is with the 
man that carrieth his broken arm in a sling to the bone-set- 
ter, still as he thinks of his broken arm, and as he feels the 
pain and anguish, he hastens his pace to the man. And if 
Satan meets thee, and asketh, Whither goest thou? tell 
him thou art maimed, and art going to the Lord Jesus. If 
he objects thine own unworthiness, tell him, That even as 
the sick seeketh the physician; as he that hath broken 
bones seeks him that can set them; so thou art going to 
Jesus Christ for cure and healing, for thy sin-sick soul. 

But it ofttimes happeneth to him that flies for his life, he 
despairs of escaping, and therefore delivers himself up into 
the hand of the pursuer. But up, up, sinner ; be of good 
cheer! Christ came to save the unworthy ones; be not 
faithless, but believe. Come away, man, the Lord Jesus 

21 



242 COME AND WELCOME. 

calls thee, saying, "And him that cometh to me I will in 
no wise cast out." 

4. Thy fear that Christ will not receive thee, may arise 
from a sense of the exceeding mercy of being saved. Some- 
times salvation is in the eyes of him that desires, so great, 
so vast, so wonderful a thing, that the very thoughts of the 
excellency of it, engenders unbelief about obtaining it, in 
the heart of those that unfeigneclly desire it. u Seemeth it 
to you" (saith David) u a light thing to be a king's son-in- 
law?" 1 Sam. xviii. 23. So the thought of the greatness 
and glory of the thing propounded, as heaven, eternal life, 
eternal glory, to be with God, and Christ, and angels ; these 
are great things; 'things too good/ saith the soul that is 
little in his own eyes ; i things too rich/ saith the soul that 
is truly poor in spirit, t for me.' 

Besides, the Holy Ghost hath a way to greaten heavenly 
things to the understanding of the coming sinner; yea, and 
at the very same time to greaten too the sin and unworthi- 
ness of that sinner. Now the soul staggeringly wonders, 
saying, ( What ! to be made like angels, like Christ, to live 
in eternal bliss, joy, and felicity ! This is for angels, and 
for them that can walk like angels/ 

If a prince, a duke, an carl, should send (by the hand of 
his servant) for some poor, beggarly scrub, to take her for 
his master to wife, and the servant should come and say, 
'My lord and master such a one, hath sent me to thee, to 
e thee to him to wife; he is rich, beautiful, and of excel- 
lent qualities; lie is loving, meek, humble, well-spoken, &c.' 
What now would this poor, beggarly creature think; What 
would si or, how would she frame an answer? When 

King David sent Abigail noon this account, and though she 
was ;i rich woman, yel rid, "Behold/let thine hand- 

m i i 1 be a servant to wash the feel of fin- servants of my 
Lord/' 1 Bam. xxv. 40, 41. She was confounded, she 
could doI well tell what to say, the offer was so great, beyond 






SALVATION SEEMS TOO GOOD. 243 

what could in reason be expected. But suppose this great 
person should second his suit, and send to this poor creature 
again, what would she say now? "Would she not say, l You 
mock me V But what if he affirms, that he is in good 
earnest, and that his lord must have her to wife ; yea, sup- 
pose he should prevail upon her to credit his message, and 
to address herself for her journey; yet behold, every thought 
of her pedigree confounds her ; also her sense of want of 
beauty makes her ashamed ; and if she doth but think of 
being embraced, the unbelief that is mixed with that 
thought, whirls her into tremblings. And now she calls 
herself fool, for believing the messenger, and thinks not to 
go ; if she thinks of being bold, she blushes ; and the least 
thought that she shall be rejected, when she comes to him, 
makes her look as if she would give up the ghost. 

And is it a wonder then to see a soul that is drowned in 
the sense of glory, and a sense of its own nothingness, to be 
confounded in itself, and to fear, that the glory apprehended 
is too great, too good, and too rich, for such a one ? i That 
thing, heaven and eternal glory, is so great, and I that 
would have it, so small, so sorry a creature, that the 
thoughts of obtaining it confound me/ Thus, I say, doth 
the greatness of the things desired, quite dash and over- 
throw the mind of the desirer. i Oh, it is too big ! it is too 
big ! it is too great a mercy !' 

But, coming sinner, let me reason with thee : thou say est, 
it is too big, too great. Well, will things that are less 
satisfy thy soul ? Will a less thing than heaven, than glory 
and eternal life, answer thy desires? i No, nothing less; 
and yet I fear they are too big, and too good for me, even 
to obtain/ Well, as big and as good as they are, God 
giveth them to such as thou ; they are not too great for God 
to give; no, not too great to give freely. Be content, let God 
give like himself; he is that eternal God, and giveth like 
himself When kings give, they do not use to give as poor 



244 COME AND WELCOME. 

men do. Hence it is said, that Nabal made a feast in his 
house "like the feast of a king;" and again, "All these 
things did Araunah, as a king, give" unto David. 1 Sam. 
xxv. ; 2 Sam. xxiv. Now, God is a great king, let him 
give like a king; nay, let him give like himself, and do 
thou receive like thyself: he hath all, and thou hast nothing. 

God told his people of old, that he would save them in 
truth and in righteousness, and that they should return to, 
and enjoy the land, which before, for their sins, had spewed 
them out; and then adds, under the supposition of their 
counting the mercy too good, or too great, "If it be mar- 
vellous in the eyes of the remnant of this people in these 
days, should it also be marvellous in mine eyes ? saith the 
Lord of hosts." Zech. viii. 6. As if he should say, l They 
are now in captivity, and little in their own e} T es; therefore 
they think the mercy of returning to Canaan is a mercy too 
marvellously great for them to enjoy; but if it be so in 
their eyes, it is not so in mine. I will do for them like God, 
if they will but receive my bounty like sinners/ 

Coming sinner, God can give his heavenly Canaan, and 
-lory of it, unto thee; yea, none ever had them but as 
a gift, a free gift. He hath given us his Son. "How shall 
he not then with him also freely give us all things V 

It was not the worthiness of Abraham, or Moses, or 
David, or Peter, or Paul, but the mercy of God, that made 
them inheritors of heaven. If God thinks thee worthy, 
judge not thyself unworthy; but take it, and be thankful. 
And it i- sign he intends to give thee, if he hath 

drawn out thy heart to ask. "0 Lord, thou hast heard the 
desire of the humble; thou wilt prepare their heart; thou 
will cause thine ear to hear." Psalm x. 17. 

When God is said to incline his ear, it implies an inten- 
tion to bestow the mercy desired. Take it therefore. Thy 
wisdom will be to receive, not sticking at thy own unworthi- 
ncss. It. is said, ik lie raisoth up the pour out of the dust, 



FEAR FROM SATAN* S ROAR. 245 

and lifteth up the beggar from the dunghill, to set them 
among princes, and to make them inherit the throne of 
glory." Again, u He raiseth up the poor out of the dust, 
and lifteth the needy out of the dunghill, that he may set 
him with princes, even with the princes of his people." 
1 Sam. ii. 8 ; Psalm cxiii. 7, 8. 

You see also when God would make a wedding for his 
Son, he called not the great, nor the rich, nor the mighty; 
but the poor, the maimed, the halt, and the blind. Matt. 
xxii. ; Luke xiv. 

5. Thy fears that Christ will not receive thee, may arise 
from the hideous roaring of the devil, who pursues thee. 
He that hears him roar, must be a mighty Christian, if he 
can at that time deliver himself from fear. Satan is called 
a roaring lion ; and then, to allude to that in Isaiah, if one 
look into them, l they have darkness and sorrow, and the 
light is darkness in their very heaven/ 1 Pet. v. 8 ; Isa. 
v. 30. 

There are two things, among many, that Satan useth to 
roar out, after them that are coming to Jesus Christ. 1. That 
they are not elected; 2. That they have sinned the sin 
against the Holy Ghost. To both these I answer briefly, 

First, Touching Election, out of which thou fearest thou 
art excluded. Why, coming sinner, even the text itself 
affordeth thee help against this doubt, and that by a double 
argument. 

1. That coming to Christ is, by virtue of the gift, pro- 
mise, and drawing of the Father. But thou art a coming ; 
therefore God hath given thee, promised thee, and is draw- 
ing thee to Jesus Christ. Coming sinner, hold to this; and 
when Satan beginneth to roar again, answer, 'But I feel 
my heart moving after Jesus Christ; but that would not be, 
if it were not given by promise, and drawing to Christ by 
the power of the Father/ 

2. Jesus Christ hath promised, that him that cometh to 

21* 



246 COME AND WELCOME. 

him, he will in no wise cast out. And if he hath said it, 
will he not make it good, I mean even thy salvation ? For, 
as I have said already, not to cast out, is to receive and ad- 
mit to the benefit of salvation. If then the Father hath 
given thee, as is manifest by thy coming; and if Christ will 
receive thee, thou coming soul, as it is plain he will, be- 
cause he hath said, "he will in no wise cast out," then be 
confident; and let these conclusions, that as naturally flow 
from the text, as light from the sun, or water from the foun- 
tain, stay thee. 

If Satan therefore object, 'But thou art not elected/ 
answer, 'But I am coming, Satan, I am coming; and that 
I could not be, but that the Father draws me; and I am 
coming to such a Lord Jesus, as will in no wise cast me 
out. Further, Satan, were I not elect, the Father would 
not draw me, nor would the Son so graciously open his 
bosom to me/ 

I am persuaded, that not one of the non-elect shall ever 
be able to say, no, not in the day of judgment, I did sin- 
cerely come to Jesus Christ. Come they may feignedly, as 
Judas and Simon Magus did; but that is not our question. 
Therefore, thou honest-hearted coming sinner, be not 
afraid, but come ! 

As to the second part of the objection, about sinning the 
sin against the Holy Ghost; the same argument overthrows 
that also. But I will argue thus : 

Coming to Christ is by virtue of a Bpecial gift of the Fa- 
ther; but the Father giveth no such gift to them that have 
Binned thai sin; therefore thou that art coming hast not 
committed thai Bin. Thai the Father giveth no such gift to 
them that have sinned that sin, is evident, firstly, Beca 
they ha\ L's favor; u they shall 

never have forgivi L 31. But it is a special 

favor of God to give onto a man, to come unto Jesus Christ; 
because ther obtaineth forj Therefore he 



SIGNS OF TIIE UNPARDONABLE SIN. 247 

that cometh, hath not sinned that sin. Secondly, They that 
have 6inned the sin against the Holy Ghost, have sinned 
themselves out of an interest in the sacrifice of Christ's body 
and blood; "there remains for such no sacrifice for sin/' 
But God giveth not grace to any of them to come to Christ, 
that have no share in the sacrifice of his body and blood. 
Therefore, thou that art coming to him, hast not sinned that 
sin. Heb. x. 26. 

Coming to Christ is by the special drawing of the Father. 
"No man can come to me, except the Father, which hath 
sent me, draw him." But the Father draweth not him to 
Christ, for whom he hath not allotted forgiveness by his 
blood; therefore, they that are coming to Jesus Christ, have 
not committed that sin because he hath allotted them for- 
giveness by his blood. John vi. 44. 

That the Father cannot draw them to Jesus Christ for 
whom he hath not allotted forgiveness of sins, is manifest 
to sense : for that would be a plain mockery, neither becom- 
ing his wisdom, justice, holiness, nor goodness. 

Coming to Jesus Christ lays a man under the promise of 
forgiveness and salvation. But it is impossible that he that 
hath sinned that sin, should ever be put under a promise of 
these. Therefore he that hath sinned that sin, can never 
have heart to come to Jesus Christ. 

Coming to Jesus Christ lays a man under his intercession; 
for he ever liveth to make intercession for them that come. 
Heb. vii. 25. Therefore he that is coming to Jesus Christ 
cannot have sinned that sin. Christ has forbid his people 
to pray for them that have sinned that sin; therefore will 
not pray for them himself; but he prays for them that come. 

He that hath sinned that sin, Christ is to him of no more 
worth, than is a man that is dead. For he hath crucified to 
himself the Son of God; yea, and hath also counted his pre- 
cious blood, as the blood of an unholy thing. Heb. vi. 6. 
Now he that hath this low esteem of Christ, will never come 



248 COME AND WELCOME. 

to him for life; but the coming man has a high esteem of 
his person, blood, and merits. Therefore he that is coming 
has not committed that sin. 

If he that has sinned this sin might yet come to Jesu3 
Christ, then must the truth of God be overthrown; which 
saith in one place, he hath never forgiveness; and in ano- 
ther, "I will in no wise cast him out/' Therefore, that he 
may never have forgiveness, he shall never have heart to 
come to Jesus Christ. It is impossible that such a one 
should be renewed either to, or by repentance. Heb. vi. 
Wherefore, never trouble thy head, nor heart about this 
matter; he that cometh to Jesus Christ, cannot have sinned 
against the Holy Ghost. 

6. Thy fears that Christ will not receive thee, may arise 
from thine own folly, in inventing, yea, in thy chalking out 
to God, a way to bring thee home to Jesus Christ. Some 
souls that are coming to Jesus Christ are great tormentors 
of themselves upon this account : they conclude, that if their 
coming to Jesus Christ is right, they must needs be brought 
home thus and thus : As to instance, 

Says one, 'If God be bringing me to Jesus Christ, then 
will he load me with the guilt of sin till he makes me roar 
again/ 

'If God be indeed bringing me home to Jesus Christ/ 
Bays another, 'then must I be assaulted with dreadful tempta- 
tions of the devil.' 

'If God be indeed bringing me to Jesus Christ/ says a 
third, 'then even when I eome at him, I shall have wonder- 
ful revelations of him.' 

This is the way thai some sinners appoint for Cod: but 
perhaps be will nol waft therein; yet he will bring them to 
Jesus Christ. But now, because they conic not the way of 
their own chalking out, therefore they are at a loss. They 
look for a heavy load and burden; but perhaps God gives 
them a Sight of their lost condition, and addeth not that 



ASK NOT GREATER BURDENS. 249 

heavy weight and burden. They look for fearful tempta- 
tions of Satan; but God sees that yet they are not fit for 
them; nor is the time come that he should be honored by 
them in such a condition. They look for great and glorious 
revelations of Christ, grace, and mercy; but perhaps God 
only 'takes the yoke from off their jaws, and lays meat be- 
fore them/ And now again they are at a loss, yet a coming 
to Christ. "I drew thera" saith God "with cords of a man, 
with bands of love:" I took "the yoke from off their jaws, 
and laid meat unto them." Hos. xi. 4. 

Now, I say, if God brings thee to Christ, and not by the 
way that thou hast appointed, then thou art at a loss; and 
for thy being at a loss, thou mayest thank thyself. God 
hath more ways than thou knowest of, to bring a sinner to 
Jesus Christ : but he will not give thee before hand an ac- 
count by which of them he will bring thee to Christ. Isa. 
xl. 13; Job xxxiii. 13. 

Sometimes he hath his way in the whirlwind; but some- 
times the Lord is not there. Psalm xviii. 10; 1 Kings xix. 11. 

If God will deal more gently with thee than with others 
of his children, grudge not at it. Refuse not the waters 
that go softly, lest he bring up to thee the waters of the 
rivers, strong and many; or even these two smoking fire- 
brands, the devil and guilt of sin. Isa. viii. 6, 7. He saith 
to Peter, " Follow me." And what thunder did Zaccheus 
hear or see? " Zaccheus, come down," saith Christ: "and 
he came down," (says Luke,) "and received him joyfully." 
But had Peter or Zaccheus made the objection that thou hast 
made, and directed the Spirit of the Lord as thou hast done, 
they might have looked long enough, before they had found 
themselves coming to Jesus Christ. 

Besides, I will tell thee, that the greatness of sense of 
sin, the hideous roaring of the devil, yea, abundance of re- 
velations, will not prove that God is bringing thy soul to 



250 COME AND WELCOME. 

Jesus Christ; as Balaam, Cain, Judas, and others, can 
witness. 

Further, consider, that what thou hast not of these things 
here, thou niayest have another time, and that to thy dis- 
traction. Wherefore, instead of being discontented, because 
thou art not in the fire, because thou nearest not the sound 
of the trumpet, and alarm of war, u pray that thou enter not 
into temptation." Yea, come boldly to the throne of grace, 
and obtain mercy, and find grace to help in that time, of 
need. Psalm lxxxviii. 15; Matt. xxvi. 41; Heb. iv. 16. 

Poor creature! thou criest, 'If I were tempted, I could 
come faster, and with more confidence, to Jesus Christ.' 
Thou sayest thou knowest not what. What says Job? 
" Withdraw thine hand far from me; and let not thy dread 
make me afraid : then call thou, and I will answer : or let 
me speak, and answer thou me/' Job xiii. 21, 22. It is not 
the over-heavy load of sin, but the discovery of mercy; not 
the roaring of the devil, but the drawing of the Father, that 
makes a man come to Jesus Christ. I myself know all these 
things. 

True, sometimes, yea, in general, they that come to Jesus 
Christ, come the way that thou desirest; the loaded, tempted 
way : but the Lord also leads some by the waters of comfort. 
If I were to choose when to go a long journey, namely, 
whether I would go it in the dead of winter, or in the plea- 
Bant spring (though, if it was a very profitable journey, as 
tbat of coming to Christ is, I would choose to go it through 
fire and water, before I would lose the benefit): but I say, 
if I might choose the time, I would choose to go it in the 
pleasant cause the way would be more delightsome) 

the days Longer, and warmer, the nights shorter, and not so 
cold. And it is observable, that that very argument that 
thou osest to weaken thy strength in the way, that very 
argument Christ Jesus useth to encourage his beloved to 
e to him : u Rise up," saith he, "my love, my fair one, 



DECAY OF FEELING A SOURCE OF FEAR. 251 

and come away." Why? " For lo, the winter is past, 
the rain is over and gone, the flowers appear on the earth, 
the time of singing of birds is come, and the voice of the 
turtle is heard in our land. The fig-tree putteth forth her 
green figs, and the vines, with the tender grape, give a good 
smell. Arise, my love, my fair one, and come away." 
Song ii. 10-13. 

Trouble not thyself, coming sinner. If thou see-st thy 
lost condition by original and actual sin ; if thou seest thy 
need of the spotless righteousness of Jesus Christ ; if thou 
art willing to be found in him, and to take up thy cross and 
follow him ; then pray for a fair wind and good weather, 
and come away. Stick no longer in a muse and doubt about 
things, but come away to Jesus Christ : do it, I say, lest 
thou tempt God to lay the sorrows of a travailing woman 
upon thee. Thy folly in this thing may make him do it. 
3Iind what follows. il The sorrows of a travailing woman 
shall come upon him." Why ? " He is an unwise son ; 
for he should not stay long in the place of the breaking forth 
of children." Hos. xiii. 13. 

7. Thy fear3 that Christ will not receive thee, may rise 
from those decays that thou findest in thy soul, even while 
thou art coming to him. Some, even as they are coming to 
Jesus Chris-t, do find themselves grow worse and worse ; and 
this is indeed a sore trial to the poor coming sinner. 

To explain myself. There is such a one coming to Jesus 
Christ who, when at first he began to look out after him, 
was sensible, affectionate, and broken in spirit ; but now is 
grown dark, senseless, hard-hearted, and inclining to neglect 
spiritual duties, and the like. Besides, he now finds in him- 
self inclinations to unbelief, atheism, blasphemy, and the 
like ; now he finds he cannot tremble at God's word, at his 
judgments, nor at the apprehension of hell-fire : neither can 
he, as he thinketh, be sorry for these things. Now, this is 
a sad dispensation. The man under the sixth head com- 



252 COME AND WELCOME. 

plaineth for want of temptations ; but thou hast enough of 
them; art thou glad of them, tempted, coming sinner? 
They that never were exercised with them, may think it a 
fine thing to be within their rage ; but he that is there, is 
ready to sweat blood for sorrow of heart, and to howl for 
vexation of spirit. 

This man is in the wilderness among wild beasts : here he 
sees a bear, there a lion, yonder a leopard, a wolf, a dragon. 
Devils of all sorts, doubts of all sorts, fears of all sorts, 
haunt and molest his soul. Here he sees smoke, yea, some 
fire and brimstone, scattered upon his secret places. He 
hears the sound of a horrible tempest. 

Oh ! my friends, even the Lord Jesus, that knew all 
things, even he saw no pleasure in temptations, nor did 
he desire to be with them. Wherefore one text saith, " he 
was led," and another, " he was driven," of the Spirit into 
the wilderness, to be tempted of the devil. Matt. iv. lj 
Mark i. 12. 

But to return : thus it happcneth sometimes to them that 
arc coming to Jesus Christ. A sad hap indeed ! One 
would think, that he that is flying from the wrath to come 
lias little need of such clogs as these. And yet so it is, and 
woful experience proves it. The church of old complained, 
that her enemies overtook her between the straits; just 
between hope and fear, heaven and hell. Lam. i. 3. So 
now this man feeleth the infirmity of his flesh; he findeth a 
proneness in himself to be desperate. Now he chides with 
God, flings and tumbles like a wild bull in a net; and still 
i\ic guilt of all returns upon himself, to the crushing of him 
to pieces. Jfei he feeleth his heart so hard, that lie can find, 
M he thinks, no kind feeling under any of his miscarriaj 
Now he is a lump of confusion in his own eyes, whose spirit 
and actions are withoul order. 

Temptation he Christian as i\\^ shepherd*s dog 

serveth the silly Bheep — -that is, coining behind the flock, be 



USE OF TEMPTATIONS. 253 

runs upon it, pulls it down, worries it, wounds it, and 
grievously bedabbleth it with dirt and wet, in the lowest 
places of the furrows of the field, and not leaving it until it 
is half dead, nor then neither, except God rebuke. 

Here is now room for fears of being cast away. 'Now I 
see I am lost/ says the sinner; 'this is not coming to Jesus 
Christ/ says the sinner; 'such a desperate, hard, and 
wretched heart as mine is, cannot be a gracious one/ saith 
the sinner : i and bid such a one be better/ he says, \ I can- 
not, no, I cannot/ 

Quest. But what will you say to a soul in this condition? 

Ansic. I will say, That temptations have attended the 
best of God's people : I will say, that temptations come to 
do us good; and I will say also, that there is a difference 
betwixt growing worse and worse, and thy seeing more 
clearly how bad thou art. 

There is a man of an ill-favored countenance, who hath 
too high a conceit of his beauty; and wanting the benefit of 
a glass, he still stands fair in his own conceit. At last a 
limner is sent unto him, who draweth his ill-favored face to 
the life; now, looking thereon, he begins to be convinced 
that he is not half so handsome as he thought he was. 
Coming sinner, thy temptations are these painters, they 
have drawn out thy ill-favored heart to the life, and have 
set it before thine eyes, and now thou seest how ill-favored 
thou art. 

Hezekiah was a good man, yet when he lay sick (for aught 
I know) he had somewhat too good an opinion of his heart; 
and for aught I know also, the Lord might upon his recovery 
leave him to a temptation, that he might better know all 
that was in his heart. Compare Isa. xxxviii. 1-3/ with 2 
Chron. xxxii. 31. 

Alas ! we are sinful out of measure, but see it not to the 
full, until an hour of temptation comes : but when it comes, 
it doth as the painter doth, draw out our heart to the life. 

22 



254 COME AND WELCOME. 

Yet the sight of what we are, should not keep us from com- 
ing to Jesus Christ. 

There are two ways by which God lets a man into a sight 
of the evils of his heart; one is, by the light of the word 
and Spirit of God; and the other is, by the temptations of 
the devil. But, by the first, we see our sinfulness one way, 
and, by the second, another. By the light of the word and 
Spirit of God, thou hast a sight of thy sinfulness, as by the 
light of the sun, thou hast a sight of the spots and defile- 
ments that are in thy house, or raiment. Which light gives 
thee to see a necessity of cleansing, but maketh not the 
blemishes to spread more abominably. But when Satan 
comes, when he tempts, he puts life and rage into our sins, 
and turns them, as it were, into so many devils within us. 
Now, like prisoners, they attempt to break through the pri- 
son of our body ; they will attempt to get out at our eyes, 
mouths, ears, any way, to the scandal of the gospel, and re- 
proach of religion, to the darkening of our evidences, and 
damning of our souls. 

But I shall say, as I said before, this hath ofttimes been 
the lot of God's people. And no temptation hath overtaken 
thee, but such as is common to man; and God is faithful, 
who will not suffer thee to be tempted above what thou art 
able. 1 Cor. x. 13. See the book of Job, the book of 
Psalms, and that of Lamentations. And remember farther, 
that Christ himself was tempted to blaspheme, to worship 
the devil, and to murder himself (Matt, iv; Luke iv); 
temptations worse than which, thou canst hardly be over- 
taken with. But he was sinless, that is true. And he is 
thy Saviour, and (hat is as true! Vea, it is as true also, 
that bj his being tempted, he became the conqueror of the 
tempter, ami a SOOCOrer <>f those that are tempted. Col. ii. 

II, ir>; Heb. ii. I6j iv. ir>, Hi. 

Quest, But what IS the reason that some that are coming 



REASONS FOR PERMITTING TEMPTATION. 255 

to Christ, should be so lamentably cast down, and buffeted 
with temptations ? 

Ansiv. It may be for several causes. 

1. Some that are coming to Christ, cannot be persuaded, 
until the temptation comes, that they are so vile as the 
scripture saith they are. True, they see so much of their 
wretchedness, as to drive them to Christ; but there is an 
over and above of wickedness, which they see not. Peter 
little thought that he had had cursing, and swearing, and 
lying, and an inclination in his heart to deny his Master, 
before the temptation came; but when that indeed came 
upon him, then he found it all there to his sorrow. John xiii. 
36-38; Mark xiv. 36-40, 68-72. 

2. Some that are coming to Jesus Christ, are too much 
pleased with their own graces, and too little taken with 
Christ's person. Wherefore God, to take them off from 
doting on their own jewels, and that they might look more 
to the person, undertaking, and merits of his Son, plunges 
them into the ditch by temptations. And this I take to be 
the meaning of Job. "If I wash myself," saith he, "with 
snow water, and make my hands never so clean, yet shalt 
thou plunge me in the ditch, and mine own clothes shall 
abhor me." Job ix. 30. Job had been a little too much 
tampering with his own graces, and setting his excellencies 
a little too high; (as these texts make manifest. Job xxxiii. 
8-13; xxxiv. 5-10; xxxv. 2, 3; xxxviii. 1, 2; xl. 1-5; 
xlii. 3-7.) But by that time the temptations were ended, 
you find him better taught. 

Yea, God doth ofttimes, even for this thing, as it were, 
take our graces from us, and so leave us almost quite to our- 
selves, and to the tempter; that we may learn not to love 
the picture, more than the person of the Son. See how he 
dealt with them of old, in the 16th of Ezekiel, and the 2d of 
Hosea. 

3. Perhaps thou hast been given too much to judge thy 



256 COME AND WELCOME. 

brother ; to condemn thy brother, because a poor tempted 
man : and God, to bring down the pride of thy heart, letteth 
the tempter loose upon thee, that thou also niayest feel thy- 
self weak. For "Pride goeth before destruction, and a 
haughty spirit before a fall." Prov. xiv. 18. 

4. It may be thou hast dealt a little too roughly with 
those that God hath this way wounded, not considering thy- 
self, lest thou also be tempted : and therefore God hath suf- 
fered it to come unto thee. Gal. vi. 1. 

5. It may be thou wast given to slumber and sleep, and 
therefore these temptations were sent to awake thee. You 
know that Peter's temptation came upon him, after his sleep- 
ing; then, instead of watching and praying, he denied, and 
denied, and denied his Master. Matt. xxvi. 

6. It may be thou hast presumed too far, and stood too 
much in thine own strength, and therefore is a time of tempta- 
tion come upon thee. This was also one cause why it came 
upon Peter, " Though all men forsake thee, yet will not I." 
Ah ! that is the way to be tempted indeed. John xiii. 36-38. 

7. It may be God intends to make thee wise, to speak a 
word in season to others that are afflicted; and therefore he 
suflereth thee to be tempted. Christ was templed that he 
might be able to succor them that are tempted. Ilcb. ii. 18. 

8. It may be Satan hath dared God to suffer him to tempt 
thee : promising himself, that if he will but let him do it, 
thou wilt curse him to his face. Thus he obtained leave 
against Job. Wherefore take heed, tempted soul, lest thou 
provest the d . m g s true. Job i. 11. 

9. It maybe thy j iust be tried in the fire, that 
that rust that cleaveth to them, may be taken away, and 
then rovedj both I- fore angels and devils, to be far 
better than gold that perisheth. It may be also, that thy 
gnu bo receive Bpecial praises and honour and glory, 
at the coming of the Lord Jesus, to judgment, for all the 



FAITH AND DOUBT MAY CO-EXIST. 257 

exploits that thou hast acted by them against hell and its 
infernal crew, in the day of thy temptation. 1 Pet. i. 6, 7. 

10. It may be God would have others learn by thy sighs, 
groans and complaints, under temptations, to beware of 
those sins, for the sake of which thou art at present delivered 
to the tormentors. 

But to conclude this, put the worst to the worst (and then 
things will be bad enough), suppose that thou art to this 
day without the grace of God ; yet thou art but a miserable 
creature, a sinner, that has need of a blessed Saviour. And 
the text presents thee with one as good and kind as heart 
can wish; who also for thy encouragement saith, "And him 
that cometh to me I will in no wise cast out." 

To come therefore to a word of application. 

Is it so, that they that are coming to Jesus Christ are 
ofttimes heartily afraid, that Jesus Christ will not receive 
them ? Then this teacheth us these things : 

1. That faith and doubting may at the same time have 
their residence in the same soul. 

u thou of little faith, said Jesus to Peter, wherefore 
didst thou doubt V 9 Matt. xiv. 31. He saith not, thou 
of no faith ; but, " thou of little faith f because he had a 
little faith in the midst of his many doubts. The same is 
true, even of many that are coming to Jesus Christ : they 
come, and fear they come not, and doubt they come not. 
When they look upon the promise, or a word of encourage- 
ment by faith, then they come ; when they look upon them- 
selves, or the difficulties that lie before them, then they 
doubt. ( Bid me come/ said Peter ; l Come/ said Christ. 
So he went down out of the ship to go to Jesus, but his hap 
was to go to him upon the water ; there was the trial. So 
it is with the poor desiring soul. i Bid me -come/* says the 
sinner ; * Come/ says Christ, ' and I will in no wise cast 
thee out :' so he comes, but his hap is to come upon the 
water, upon drowning difficulties ; if therefore the wind of 

22* 



258 COME AND WELCOME. 

temptations blow, the waves of doubts and fears will pre- 
sently arise, and this coming sinner will begin to sink, if he 
has but little faith. 

But you shall find here in Peter's little faith, a twofold 
act, namely, coming and crying. Little faith cannot come 
all the way without crying. So long as its holy boldness 
lasts, so long it can come with peace ; but when it is so 
weak it can come no farther, it will go the rest of the way 
with crying. Peter went as far as his little faith would 
carry him : he also cried as far as his little faith would help 
him, u Lord, save me j I perish." And so with coming 
and crying he was kept from sinking, though he had but a 
little faith. " For Jesus stretched forth his hand, and 
caught him, and said unto him, thou of little faith, where- 
fore didst thou doubt." 

2. Is it so, that they that are coming to Jesus Christ, are 
ofttimes heartily afraid that Jesus Christ will not receive 
them ? Then this shows us a reason of that dejection, 
and those castings down, that we very often perceive to 
be in them that are coming to Jesus Christ. Why, it is 
because they are afraid that Jesus Christ will not receive 
them. 

The poor world mock us, because we are a dejected 
people ; I mean, because we are sometimes so ; but they do 
not know the cause of our dejection. Could we be per- 
suaded, even then, when we are dejected, that Jesus Christ 
would indeed receive us, it would make us fly over their 
heads, and would put more gladness into our hearts, than 
in the time in which their corn, wine, and oil inciv, 
Psalm it. 

8. Is it BO, thai they that are coming to Jesus Christ, are 
ofttimes heartily afraid that he will not receive them? Then 
this shows, thai they that are ebming to Jesus Christ, are 
an awakened, * nsibl >, considering people: for fear coineth 
from sense, and oonsideration of things. 



IIELr YOUNG COMERS. 259 

They arc sensible of sin, sensible of the curse due 
thereto; they are also sensible of the glorious majesty of 
God, and of what a blessed, blessed thing it is to be received 
of Jesus Christ : the glory of heaven, and the evil of sin, 
these things they consider, and are sensible of. These 
things dash their spirits, being awake and sensible. u When 
I remember, I am afraid/' " When I consider, I am 
afraid." Job xxi. 6 ; xxiii. 15. 

Were they dead, like other men, they would not be 
afflicted with fear, as they are : for dead men fear not, 
feel not, care not ; but the living and sensible man, he it 
is that is ofttimes heartily afraid that Jesus Christ will 
not receive him. I say, the dead and senseless are not 
distressed : they presume ; they are groundlessly confident. 
Who so bold as blind Bayard ? These indeed should 
fear and be afraid because they are not coming to Jesus 
Christ. the hell, the fire, the pit, the wrath of God, 
and torment of hell, that are prepared for poor neglecting 
sinners ! " How shall we escape, if we neglect so great 
salvation I" Heb. ii. 3. But they want sense of things 
and so cannot fear. 

4. Is it so, that they that are coming to Jesus Christ, 
are ofttimes heartily afraid that he will not receive them ? 
Then this should teach old Christians to pity and pray for 
young comers. 

You know the heart of a stranger, for you yourselves 
were strangers in the land of Egypt. You know the 
fears, and doubts, and terrors, that take hold of them : for 
they sometimes took hold of you. ' Wherefore pity them, 
pray for them, encourage them. They need all this : guilt 
hath overtaken them, fear of the wrath of God hath 
overtaken them : perhaps they are within the sight of 
hell-fire; and the fear of going thither is burning hot within 
their hearts. 

You may know, how strangely Satan is suggesting his 



260 COME AND WELCOME. 

devilish doubts unto them, that if possible he may sink and 
drown them with the multitude and weight of them. Old 
Christians, mend up the path for them; take the stumbling- 
blocks out of the way; lest that which is feeble and weak 
be turned aside ; but let it rather be healed. Heb. xii. 



CHAPTER XL 

nOW CHRIST DISPELS ALL FEAR. 

III. I come now to the next observation, and shall speak 
a little to that; namely, that Jesus Christ would not have 
them, that in truth are coming to him, once think, that he 
ivill cast them out. 

The text is full of this : " And him that cometh to me I 
will in no wise cast out." Now, if he saith, I will not, he 
would not have us think he will. 

This is yet farther manifest by these considerations. 

1. Christ Jesus did forbid even them that as yet were not 
coming to him, once to think him such a one. " Do not 
think," said he, " that I will accuse you to the Father*" 
John v. 45. These (as I said) were such, that as yet were 
not coming to him : for he saith of them a little before, 
" And ye will not come to me :" for the respect they had to 
honor from men kept them back. Yet, I say, Jesus Christ 
gives them to understand, that though he might justly 
reject them, yet he would not, but bids them not once to 
think that he would accuse them to the Father. So then, 
if Jesus Christ would not have them that yet will not come 
to him, think that he will accuse them ; then he would not 
that they should think so, that in truth are coming to him. 
" And him that cometh to me I will in no wise cast out." 

2. When the woman taken in adultery (even in the very 
act) was brought before Jesus Christ, he so carried it both 
by words and actions, that he evidently enough made it 
manifest, that condemning and casting out were such things, 
for the doing of which he came not into the world. Where- 
fore, when they had set her before him, and had laid to her 

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262 COME AND WELCOME. 

charge her heinous act, he stooped down, and with his finger 
wrote upon the ground as though he heard them not. Now 
what did he do by this carriage, but testify plainly that he 
was not for receiving accusations against poor sinners, 
whoever accused by ? And observe, though they continue 
asking, thinking at last to force him to condemn her; yet 
then he so answered, as that he drove all condemning persons 
from her. And then he adds, for her encouragement to 
come to him; " Neither do I condemn thee; go and sin no 
more/' John viii. 1—11. 

Not but that he indeed abhorred the fact. But he would 
not condemn the woman for the sin, because that was not 
his office : he was not sent into the world to condemn the 
world, but that the world through him might be saved. 
John iii. 17. Now if Christ, though urged to it, would not 
condemn the guilty woman, though she was far at present 
from coming to him, he would not that they that in truth 
are coming to him, should once think, that he will cast them 
out. "And him that cometh to me, I will in no wise cast 
out." 

3. Christ plainly bids the turning sinner come : and for- 
bids him to entertain any such thought, as that he will i 
him out. "Let the wicked forsake his way, and the un- 
righteous man his thoughts; and let him return unto the 
Lord, and he will have mercy upon him; and to our God, for 
he will abundantly pardon." Isa. lv. 7. The Lord, by bid- 
ding the unrighteous forsake his thoughts, doth in special 
forbid, as I have said, those thoughts thai hinder the ooming 
man in his pr Jesus Ohrist, his unbelieving thoughts. 

Therefore, he bids him not only forsake his ways but his 
thoughts: "Lei the wicked forsake his way, and the un- 
righteous man his thoughts. 1 ' It is not enough feo forsake 
one, if thou will come to Jesus Christ, because the other will 
keep thee from him. Suppose a man forsake his wicked 
ways, his debauched and filthy life; yet if these thoughts, 



FORSAKE UNBELIEVING THOUGHTS. 263 

that Jesus Christ will not receive him, be entertained and 
nourished in his heart; these thoughts will keep him from 
coming to Jesus Christ. 

Sinner, coming sinner, art thou for coming to Jesus 
Christ? 'Yes/ says the sinner. Forsake thy wicked ways, 
then. t So I do/ says the sinner. Why comest thou then 
so slowly? 'Because I am hindered/ What hinders? Has 
God forbidden thee? 'No/ Art thou not willing to come 
faster ? ' Yes, yet I cannot/ Well, prithee, be plain with 
me, and tell me the reason and ground of thy discourage- 
ment. 'Why (says the sinner) though God forbids me not, 
and though I am willing to come faster, yet there naturally 
ariseth this, and that, and the other thought in my heart, 
that hinders my speed to Jesus Christ. Sometimes I think 
I am not chosen; sometimes I think I am not called; some- 
times I think I am come too late; and sometimes I think I 
know not what it is to come. Also, one while I think I have 
no grace; and then again, that I cannot pray; and then 
again, I think that I am a very hypocrite. And these 
things keep me from coming to Christ/ 

Look ye now, did I not tell you so? There are thoughts 
yet remaining in the heart, even of those who have for- 
saken their wicked ways ; and with those thoughts they are 
more plagued than with any thing else, because they hinder 
their coming to Jesus Christ. For the sin of unbelief 
(which is the original of all these thoughts) is that which 
besets a coming sinner more easily than do his ways. Heb. 
xii. 1-4. 

But now since Jesus Christ commands thee to forsake 
these thoughts, forsake them, coming sinner; and if thou 
forsake them not, thou transgressest the commands of Christ, 
and abidest thy own tormentor, and keepest thyself from 
establishment in grace. "If ye will not believe, surely ye 
shall not be established/' Isa. vii. 9. 

Thus you see how Jesus Christ setteth himself against 



2G4 COME AND WELCOME. 

such thoughts, that any way discourage the coming sinner; 
and thereby truly vindicate the doctrines we have in hand, 
namely, that Jesus Christ would not have them, that in truth 
are coming to him, once think, that he will cast them out. 
"And him that cometh to me I will in no wise cast out." 
I come now to the reasons of the observation. 

1. If Jesus Christ should allow thee once to think, that 
he will cast thee out, he must allow thee to think, that he 
will falsify his word. For he hath said, "I will in no wise 
cast out." But Christ would not that thou shouldst count 
him as one that will falsify his word; for he saith of him- 
self, "I am the truth." Therefore he would not, that any 
that in truth are coming to him, should once think, that he 
will cast them out. 

2. If Jesus Christ should allow the sinner, that in truth 
is coming to him/ once to think that he will cast him out, 
then he must allow, and so countenance the first aj)pearance 
of unbelief; the which he counteth his greatest enemy, and 
against which he has bent even his holy gospel. Therefore 
Jesus Christ would not, that they that in truth are coming 
to him, should once think that he will cast them out. See 
Matt. xiv. 31; xxi. 21 J Mark xi. 23; Luke xxiv. 25. 

3. If Jesus Christ should allow the coming sinner once 
to think, that he will cast him out; then he must allow him 
to make a question, whether he is willing to receive his 
Father's gift. For the coming sinner is his Father's gift; 
as also says the text; but he testifieth, all that the Father 

:li him Bhall come to him; and him that cometh he will 
in no wise cast out. Therefore Jesus Christ would not have 
him, that in truth is i to him, once to think, that he 

will oast him out. 

4. If Jesus Christ should allow them (that indeed arc 
ooming to him) once to think that he will cast them out, he 
must allow them to think, thai he will despise and reject the 
drawing of his Father For no man can come to him but 



CHRIST CANNOT ALLOW SUCH THOUGHTS. 265 

whoin the Father draweth. But it would be high blasphemy, 
and damnable wickedness once to imagine thus. Therefore, 
Jesus Christ would not have him that corueth, once think 
that he will cast him out. 

5. If Jesus Christ should allow those that indeed are 
coming to him, once to think that he will cast them out, he 
must allow them to think, that he will be unfaithful to the 
trust and charge that his Father hath committed to him; 
which is to save, and not to lose any thing of that which he 
hath given unto him to save. John vi. 39. But the Father 
hath given him a charge, to save the coming sinner; there- 
fore it cannot be, that he should allow, that such a one 
should once think, that he will cast him out. 

6. If Jesus Christ should allow, that they that are coming 
to him, should once think, that he will cast them out, 
then he must allow them to think, that he will be unfaith- 
ful to his office of priesthood : for, as by the first part of it, 
he paid price for and ransomed souls, so by the second part 
thereof, he continually maketh intercession to God for them 
that come. Heb. vii. 25. But he cannot allow us to ques- 
tion his faithful execution of his priesthood; therefore he 
cannot allow us once to think, that the coming sinner shall 
be cast out. 

7. If Jesus Christ should allow us once to think, that the 
coming sinner shall be cast out, then he must allow us to 
question his will, or power, or merit to save. But he cannot 
allow us once to question any of these; therefore not once 
to think, that the coming sinner shall be cast out. 

He cannot allow us to question his will ; for he saith in 
the text, " I will in no wise cast out." 

He cannot allow us to question his power ; for the Holy 
Ghost saith, " He is able to save to the uttermost" them 
that come. 

He cannot allow us to question the efficacy of his merit ; 
for the blood of Christ cleanseth the comer from all sin. 



2G6 COME AND WELCOME. 

1 John i. Therefore he cannot allow, that he that is coming 
to him should once think that he will cast him out. 

8. If Jesus Christ should allow the coming sinner "once 
to think, that he will cast him out, he must allow him to 
give the lie to the manifest testimony of the Father, Son, 
and Spirit; yea, to the whole gospel contained in Moses, 
the Prophets, the book of Psalms, and that commonly called 
the New Testament. But he cannot allow of this ; there- 
fore, not that the coming sinner should once think, that he 
will cast him out. 

9. Lastly, If Jesus Christ should allow him that is coming 
to him once to think, that he will cast him out, he must 
allow him to question his Father s oath, which he in truth 
and righteousness hath taken, that they might have a 
strong consolation, who have fled for refuge to Jesus Christ. 
But he cannot allow this, therefore he cannot allow, that 
the coming sinner should once think, that he will cast him 
out. Heb. vi. 



CHAPTER XII. 

APPLICATION OF THE WHOLE. 

I come now to make some general use and application of 
the whole, and so to draw towards a conclusion. 

I. The first use is a use of information. And it in- 
formeth us, that men by nature are far off from Christ. 

Let me a little improve this use, by speaking to these 
three questions. 1. Where is he that is not coming to Jesus 
Christ? 2. What is he that is not coming to Jesus Christ? 
3. Whither is he to go that cometh not to Jesus Christ? 

1. Where is he that is not coming to Jesus Christ? 

Answ. He is far from God; he is without him, even 
alienate from him, both in his understanding, will, affections, 
judgment, and conscience. Eph. ii. 12. He is far from 
Jesus Christ, who is the only deliverer of men from hell-fire. 
Psalm lxxiii. 27. He is far from the work of the Holy 
Ghost, the work of regeneration, and a second creation, 
without which no man shall see the kingdom of heaven. 
John iii. 3. He is far from being righteous, that righteous- 
ness that should make him acceptable in God's sight. Isa. 
xlvi. 12. He is under the power and dominion of sin : sin 
reigneth in and over him; it dwelleth in every faculty of his 
soul, and member of his body: so that from head to foot 
there is no part clean. Isa. i. 6 ; Rom. iii. 9-19. He is in 
the pest house with Uzziah, and excluded the camp of Israel 
with the lepers. 2 Chron. xxvi. 21; Num. v. 2. His life 
is among the unclean : he is " in the gall of bitterness, and 
in the bond of iniquity." Job xxxvi. 14; Acts viii. 23. He 
is in sin, in the flesh, in death, in the snare of the devil, and 
is taken captive by him at his will. 1 Cor. xv. 17; Rom, 

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2G8 COME AND WELCOME. 

viii. 8; 1 John iii. 14; 2 Tim. ii. 26. He is under the 
curse of the law, and the devil dwells in him, and hath the 
mastery of him. Gal. iii. 13; Eph. ii. 2, 3; Acts xxvi. 18. 
He is in darkness, and walketh in darkness, and knows not 
whither he goes ; for the darkness has blinded his eyes. He 
is in the broad way that leadeth to destruction ; and holding 
on, he will assuredly go in at the broad gate, and so down 
the stairs to hell. 

Quest. What is he that cometh not to Jesus Christ? 

He is counted one of God's enemies. Luke xix. 14, 27; 
Rom. viii. 7. He is a child of the devil, and of hell : for 
the devil begat him, as to his sinful nature, and hell must 
swallow him at last, because he cometh not to Jesus Christ 
John viii. 44; 1 John iii. 8; Matt, xxiii. 15; Psalm ix. 17. 
He is a child of wrath, an heir of it ; it is his portion, and 
God will repay it him to his face. Eph. ii. 1-3; John iii. 36. 
He is a self-murderer; he wrongeth his own soul, and is one 
that loveth death. Prov. i. 18; viii. 35, 36. He is a com- 
panion for devils, and damned men. Prov. xxi. 16 ; Matt, 
xxv. 41. 

Quest. Where is he like to go that cometh not to Jesus 
Christ? 

He that cometh not to him, is like to go farther from 
him : for every sin is a step farther from Jesus Christ. 
IIos. xi. 

As he is in darkness, so he is like to go on in it; for 
Christ is the light of the world, and lie that comes not to 
him, walketh in darkness. John viii. Pi. 

He is lik<> to be removed at last, as fir From God and 
Christ, and h 'id :ill felicity, as an infinite God can 

remove him. Matt. xii. 1 1 . 

Put, seoondly, -trine of coming to Christ, in- 

formeth ns, wher< poor destitute sinners may find life for 
tltrir in Christ. "This lif' is in his Son." 

"He thai on, hath life " And again, " Whoso 



WHO MAY HAVE LIFE IN CHRIST. . 269 

findeth me, findeth life, and shall obtain favor of the Lord." 
Prov. viii. 35. 

Now, for farther enlargement, I will also here propound 
three more questions. 1. What life is in Christ? 2. Who 
may have it ? 3. Upon what terms ? 

Quest. What life is in Jesus Christ ? 

1. There is justifying life in Christ. Man by sin is dead 
in law : and Christ only can deliver him by his righteous- 
ness and blood from this death into a state of life. For God 
sent his Son into the world, "that we might live through 
him" (1 John iv. 9) ; that is, through the righteousness 
which he should accomplish, and the death that he should 
die. Rom. v. 

2. There is eternal life in Christ: life that is endless; 
life for ever and ever. He " hath given us eternal life, and 
this life is in his Son." 1 John v. 

Now, justification and eternal salvation being both in 
Christ, and no where else to be had for men, who would not 
come to Jesus Christ ? 

Quest. Who may have this life ? 

I answer, poor, helpless, miserable sinners. Particularly, 

1. Such as are willing to have it. " Whosoever will, let 
him take of the water of life." Rev. xxii. 17. 

2. He that thirsteth for it. "I will give to him that is 
athirst of the fountain of the water of life." Rev. xxi. 6. 

3. He that is weary of his sins. "This is the rest, 
wherewith ye may cause the weary to rest ; and this is the 
refreshing." Isa. xxviii. 12. 

4. He that is poor and needy. "He shall spare the 
poor and needy, and shall save the souls of the needy." 
Psalm 72, 73. 

5. He that followeth after Christ, and criethfor life; "He 
that follows me shall not walk in darkness, but shall have 
the light of life." John viii. 12. 

Quest. Upon what terms may he have this life? 
23* 



270 COME AND WELCOME. 

Answ. Freely. Sinner, dost thou hear? Thou mayest 
have it freely. "Let him take the water of life freely." "I 
will give him of the fountain of the water of life freely. 
And when they had nothing to pay, he freely forgave them 
both/' Luke vii. 42. 

Freely, without money, or without price : "Ho, every one 
that thirsteth, come ye to the waters, and he that hath no 
money : come ye, buy and eat; yea, come, buy wine and milk, 
without money and without price." Isa. lv. 1. 

Sinner, art thou thirsty ? art thou weary ? art thou willing ? 
Come then, and regard not your stuff; for all the good that 
is in Christ is offered to the coming sinner without money 
and without price. He has life to give away to such as want 
it, and that have not a penny to purchase it; and he will 
give it freely. Oh, what a blessed condition is the coming 
sinner in ! 

But, thirdly, This doctrine of coming to Jesus Christ for 
life, informeth us, that it is to be had no where else. Might 
it be had any where else, the text, and him that spoke it, 
would be but little set by; for what great matter is there in, 
"I will in no wise cast out," if another stood by that would 
receive them ? But here appears the glory of Christ, that 
none but he can save. And here appears his love, that 
though none save but he, yet he is not coy in saving; but 
"him that comes to me," saith he, "I will in no wise cast 
out." 

That none can save but Jesus Christ, is evident from 
Acts iv. 12. "Neither is there salvation in any other." 
"God hath given tO US eternal lite, and this life is in hi's 

Son." If life oould have been had any where else, it should 
have been in the law. Bu1 it is not in the law; "for by the 
deeds of the law, no man living shall be justified;" and if not 
justified, then no life. Therefore life is no where to be 
had, but in Jesus Christ. Gal, iii. 



WIIY LIFE IS IN CHRIST FOR US. 271 

Quest. But why would God so order it, that life should be 
had no where else but in Jesus Christ? 

Answ. There is reason for it, and that both with respect 
to God and us. 

With respect to God. Life must be in Jesus Christ. 

1. That it might be in a way of justice, as well as mercy. 
And in a way of justice it could not have been, if it had not 
been by Christ; because he, and he only, was able to answer 
the demand of the law, and give for sin what the justice 
thereof required. All angels had been crushed down to 
hell for ever, had that curse been laid upon them for our 
sins, which was laid upon Jesus Christ. But it was laid 
upon him, and he bare it; and answered the penalty, and 
redeemed his people from under it, with that satisfaction to 
divine justice, that God himself doth now proclaim, that 
" he is faithful and just to forgive us," if by faith we shall 
venture to Jesus, and trust to what he has done for life. 
Eom. iii. 24-26; 1 John i. 9. 

2. Life must be by Jesus Christ, that God might be 
adored and magnified, for finding out this way. "This is the 
Lord's doing/' that in all things he might be glorified through 
Jesus Christ our Lord. 

3. It must be by Jesus Christ, that life might be at God's 
disposal, who hath great pity for the poor, the lowly, the 
meek, the broken in heart, and for them that others care not 
for. Psalm xxxviii, 6; exxxiii. 6; xxv. ; li. 17; cxlvii. 3. 

4. Life must be in Christ, to cut off boasting from the lips 
of men. This also is the apostle's reason, in Rom. iii. 20, 
27, and in Eph. ii. 8,-10. 

Again, Life must be in Jesus Christ with respect to us. 

1. That we might have it upon the easiest terms, that is, 
freely; as a gift, not as wages. Were it in Moses' hand, we 
should come hardly at it. Were it in the people's hand, we 
should pay soundly for it. But thanks be to God it is in 
Christ's; laid up in him, and by him to be communicated 



272 COME AND WELCOME. 

to sinners upon easy terms, even for receiving, accepting, and 
embracing with thanksgiving; as the scriptures plainly de- 
clare. I John i. 1-3; Gal. iii. 14; Rom. vi. 23. 

2. Life is in Christ for us, that it might not be upon so 
brittle a foundation, as indeed it would, had it been any 
where else. The law itself is weak because of us, as to 
this. But Christ is u a tried stone, a sure foundation/' one 
that will not fail to bear thy burden, and to receive thy soul, 
coming sinner. 

3. Life is in Christ, that it might be sure to all the seed. 
Alas ! the best of us, were life left in our hands, to be sure 
we should forfeit it, over and over, and over : or, were it in 
any other hand, we should, by our often backslidings, so 
offend him, that at last he would shut up his mercy in ever- 
lasting displeasure against us. But now 4t is in Christ ; it 
is with one that can pity, pray for, paadon, yea, multiply 
pardons; it is with one that can have compassion upon us, 
when we are out of the way; with one that hath a heart to 
fetch us again, when we are gone astray; with one that can 
pardon without upbraiding. Blessed be God that life is in 
Christ 1 For now it is sure to all the seed. 

But fourthly, This doctrine of coming to Jesus Christ for 
life, informs us of the evil of Unbelief] that wicked thing 
which is the only or chief hindrance to the coming sinner. 
Doth the text say, "Come?" Doth it say, "And him that 
comcth to me I will in no wise cast out?" Then what an 
evil is that, that koepcth sinners from coming to Jesus 
Christ? And that evil is Unbelief: for by faith we come; 
by unbelief we keep away. Therefore it is that by which 
a soul is said to depart from God: because it was that which 
at first oansed the world to go off from him, and that also, 
that keeps them from him to this day. And it doth it the 
more easily, because it doth it with a wile. 

This sin may be called th vil. For it ofttimes, in its 

mischievous doing in the soul, shows as if it were an angel 



THE SIN OF UNBELIEF. 273 

of light : yea, it acteth like a counsellor of heaven. There- 
fore, a little to discourse of this evil disease, I observe, 

1. It is that sin, above all others, that hath some show of 
reason in its attempts. For it keeps the soul from Christ, by 
pretending its present unfitness and unpreparedness : as 
want of more sense of sin, want of more repentance, want 
of more humility, want of a more broken heart. 

2. It is the sin that most suiteth with the conscience, 
The conscience of the coming sinner tells him, that he hath 
nothing good! that he stands inditable for ten thousand 
talents; that he is a very ignorant, blind, and hard-hearted 
sinner, unworthy to be once taken notice of by Jesus Christ : 
' and will you (says Unbelief ) in such a case as you now are, 
presume to come to Jesus Christ V 

3. It is the sin that most suiteth with our sense of feeling. 
The coming sinner feels the workings of sin, of all manner 
of sin and wretchedness in his flesh : he also feels the wrath 
and judgment of God due to sin and ofttimes staggers under 
it. 'Now/ (says Unbelief) 'you may see you have no grace; 
for that which works in you is corruption. You may also per- 
ceive that God doth not love you, because the sense of his 
wrath abides upon you. Therefore, how can you bear the 
face to come to Jesus Christ V 

4. It is that sin above all others that most suiteth the 
wisdom of our flesh. The wisdom of our flesh thinks it 
prudence to question a while, to stand back a while, to 
hearken to both sides a while ; and not to be rash, sudden, 
or unadvised, in too bold a presuming upon Jesus Christ. 
And this wisdom Unbelief falls in with. 

5. It is the sin above all others, that continually is whis- 
pering the soul in the ear, with mistrusts of the faithfulness 
of God, in keeping promise to them that come to Jesus Christ 
for life. It also suggests mistrusts about Christ's willing- 
ness to receive it, and save it. And no sin can do this so 
artfully as unbelief. 



274 COME AND WELCOME. 

6. It is also that sin which is always at hand to enter an 
objection against this or that promise, that by the Spirit of 
God is brought to our heart to comfort us. And if the poor 
coming sinner is not aware of it, it will by some exaction, 
slight, trick, or cavil, quickly wrest from him the promise 
again, and he shall have but little benefit of it. 

7. It is that above all other sins, that weakens our 
prayers, our faith, our love, our diligence, our hope, and 
expectations. It even taketh the heart away from God in 
duty. 

8. Lastly, This sin, as I have said, even now, appears in 
the soul with so many sweet pretences to greater safety and 
security, that it is, as it were, counsel sent from heaven; 
bidding the soul be wise, wary, considerate, well advised, 
and to take heed of too rash a venture upon believing. 'Be 
sure, first, that God loves you; take hold of no promise 
until you are forced by God unto it ; neither be sure of your 
salvation ; doubt it still, though the testimony of the Lord 
has been often confirmed in you. Live not by faith, but by 
sense ; and when you can neither see nor feel, then fear and 
mistrust, then doubt and question all.' This is the devilish 
counsel of Unbelief, which is so covered over with specious 
pretences, that the wisest Christian can hardly shake off 
these reasonings. 

But to be brief. Let me here give the Christian reader 
a more particular description of the qualities of Unbelief, by 
opposing faith unto it, in these particulars. 

Faith believeth the word of God, but Unbelief questioneth 
the certainty of the Bame. Psalm evi. 24. Faith believeth 
the word, because ii is fcruej but Unbelief doubteth thereof, 
because il is true. 1 Tim. iv. 3j John viii. 45. Faith 
more in q promise of God to help, than in all other thii 
to hinder; but Unbelief, notwithstanding God's promise, 
saith, .How can these things be? Rom. iv. 10-21 ; 2 Kii 
TJi 2; John iii. 11, 12. Faith will make thee see love in 



EFFECTS OF FAITH AND UNBELIEF. 275 

the heart of Christ, when with his mouth he giveth reproofs ; 
but Unbelief will imagine wrath in his heart, when with his 
mouth and word he saith he loves us. Matt. xv. 22-29 ; 
xxv. 24. 

Faith will help the soul to wait, though God defers to 
give ; but Unbelief will take offence and throw up all, if God 
makes any tarrying. Psalm xxv. 5; Isa. viii. 17; 2 Kings 
vi. 33. Faith will give comfort in the midst of fears ; but 
Unbelief causeth fears in the midst of comforts. 2 Chron. xx. 
20, 21; Matt. viii. 26; Luke xxiv. 25. Faith will suck 
sweetness out of God's rod; but Unbelief can find no com- 
fort in his greatest mercies. Psalm xxiii. ; Numb. xii. Faith 
maketh great burdens light ; but Unbelief maketh light ones 
intolerably heavy. Mai. i. 12, 13. Faith helpeth us when 
we are down ; but Unbelief throws us down when we are up. 
Micah vii. 87IO ; Heb. iv. 11. Faith bringeth us near to 
God, when we are far from him ; but Unbelief puts us far 
from God when we are near to him. Heb. x. 22 ; iii. 12, 13. 

Where Faith reigns, it declareth us to be the friends of 
God ; but where Unbelief reigns, it declareth us to be his 
enemies. Heb. iii. 18; Rev. xxi. 8. Faith putteth a man 
under grace ; but Unbelief holdeth him under wrath. Rom. 
ii. 24-26; Eph. ii. 8; John iii. 36; 1 John v. 10; Heb. 
iii. 17; Mark xvi. 16; John viii. 24. Faith purifieth the 
heart; but Unbelief keepeth it polluted and impure. Acts 
xv. 19; Tit. i. 15, 16. By faith the righteousness of Christ 
is imputed to us ; but by unbelief we are shut up under the 
law to perish. Rom. iv. 23, 24; xi. 32; Gal. iii. 23. 

Faith maketh our work acceptable to God through Christ; 
but whatsoever is of Unbelief is sin. For without faith it is 
impossible to please him. Heb. xi. 4 ; Rom. xiv. 23 ; Heb. 
xi. 6. Faith giveth us peace and comfort in our souls; but 
unbelief worketh trouble and tossings, like the restless waves 
of the sea. Rom. v. 1; James iv. 1. 

Faith maketh us see preciousness in Christ, but Unbelief 



270 COME AND WELCOME. 

sees no form, beauty, or comeliness in him. 1 Pet. ii. ; Isa. 
Uii. 1-3. By faith we have our life in Christ's fulness; but 
by unbelief we starve and pine away. Gal. ii. 20. Faith 
gives us the victory over the law, sin, death, the devil, and 
all evils : but Unbelief layeth us obnoxious to them all. 
1 John v. 4 ; Luke xii. 46. 

Faith will show us more excellency in things not seen, 
than in them that are ; but Unbelief sees more in things that 
are, than in things that will be hereafter. 2 Cor. iv. 18 ; 
Heb. xi. 24-27; 1 Cor. xv. 32. 

Faith makes the ways of God pleasant and admirable; 
but Unbelief maketh them heavy and hard. Gal. v. 6; 2 Cor 
xii. 10, 11; John vi. 60; Psalm ii. 3. 

By faith Abraham, Isaac, and Jacob, possessed the land 
of promise; but because of unbelief, neither Aaron, nor 
Moses, nor Miriam, could get thither. Heb. xi. 9 ; iii. 19. 
By faith the children of Israel passed through the lied sea; 
but by unbelief the generality of them perished in the 
wilderness. Heb. xi. 29; Jucle 5. By faith Gideon did 
more with three hundred men, and a few empty pitchers, 
than all the twelve tribes could do, because they believed 
not God. Judges vii. 16-22; Num. xiv. 11, 14. By faith 
Peter walked on the water; but by unbelief he began to 
sink. Matt. xiv. 22-33. 

Thus might many more be added, which for brevity's sake, 
I omit; beseeching every one that thinketh he hath a 
to save, or be damned, to fake heed <»f Unbelief; 1 
there is a promise left, us of entering info his rest, any of us 
bj unbelief should indeed come short of it. 
J I. The Beoond ose is a use of examination. 

Sinner, thou lia.-f heard of the necessity of coming to 
Christ; also of the willingness of Christ to receive 1 1 1 * * 
coming soul; together with the benefit that they by him 
shall haw, that indeed com- to him. Put thyself now 
uponthi inquiry, Ami indeed ► Jesus Christ? 



MOTIVES AND MEANS OP EXAMINATION. 277 

Motives plenty I might here urge, to prevail with thee to 
a conscientious performance of this duty. As, 

1. Thou art in sin, in the flesh, in death, in the snare of 
the devil, and under the curse of the law, if thou art not 
coming to Jesus Christ. 

2. There is no way to be delivered from these, hut by 
coming to Jesus Christ. 

3. If thou comest, Jesus Christ will receive thee, and 
will in no wise cast thee out. 

4. Thou wilt not repent it in the day of judgment, if 
thou now comest to Jesus Christ. 

5. But thou wilt surely mourn at last, if now thou shalt 
refuse to come. And, 

6. Lastly, Now thou hast been invited to come, now 
will thy judgment be greater, and thy damnation more fear- 
ful, if thou shalt yet refuse, than if thou hadst never heard 
of coming to Christ. 

Object. c But we hope we are come to Jesus Christ/ 

A?isio. It is well if it proves so. But lest thou shouldst 
speak without ground, and so fall unawares into hell-fire, let 
us examine a little. 

First, Art thou indeed come to Jesus Christ ? What hast 
thou left behind thee ? What didst thou come away from, in 
thy coming to Jesus Christ? 

When Lot came out of Sodom, he left the Sodomites 
behind him. Gen. xix. When Abraham came out of 
Chaldea, he left his country and kindred behind him. Gen. 
xii. ; Acts vii. When Ruth came to put her trust under 
the wings of the Lord God of Israel, she left her father and 
mother, her gods, and the land of her nativity, behind her. 
Ruth i. 15-17; ii. 11, 12. When Peter came to Christ, he 
left his nets behind him. Matt. iv. 18. When Matthew 
came to Christ, he left the receipt of custom behind him. 
Matt. ix. 9. When Paul came to Christ, he left his own 
righteousness behind him. Phil. iii. 6, 7, 8. When those 

24 



278 COME AND WELCOME. 

that used curious arts came to Jesus Christ, they took their 
curious books and burned them though in another man's eye 
they were accounted worth fifty thousand pieces of silver. 
Acts xix. 18-20. 

"What sayest thou, man ? Hast thou left thy darling sins, 
thy Sodomitish pleasures, thy acquaintance and vain com- 
panions, thy unlawful gain, thy idol gods, thy righteousness, 
thy unlawful books and curious arts behind thee ? If any of 
these be with thee, and thou with them, in thy heart and 
life, thou art not yet come to Jesus Christ. 

Again, Art thou come to Jesus Christ ? Prithee tell me, 
icliat moved thee to come to Jesus Christ? Men do not 
usually come or go, to this or that place, before they have a 
moving cause, or rather a cause moving them thereto. No 
more do they come to Jesus Christ (I do not say before they 
have a cause, but) before that cause moveth them to come. 
What sayest thou ? Hast thou a cause moving thee to come ? 
To be at present in a state of condemnation, is cause suffi- 
cient for men to come to Jesus Christ for life : but that will 
not do, except the cause move them ; the which it will never 
do until their eyes be opened to seo themselves in that con- 
dition. For it is not a man's being under wrath, but his 
seeing it, that moveth him to como to Jesus Christ. Alas ! 
all men by sin are under wrath ; yet but few of that all 
come to Jesus Christ : and the reason is, because they do 
not sec their condition. " Who hath warned you to flee from 
the wrath to come V Matt. iii. 7. Until men arc warned, 
and also receive the warning, they will not come to Jesus 
Christ. 

Take three or four instances for this. Adam and Eve 
io not to Jesus Christ until they received the alarm, the 
conviction of their undone state by sin. Gen. iii. The 
children of Israel cried not out for a mediator, bofore they saw 
themselves in danger of dearth by the law. Exod. xx. 18, 19. 
Before the publican came, he saw himself lost and undone. 



WHAT BELIEVERS SEE IN CHRIST. 279 

Luke xviii. 13. The prodigal came not, until he saw death 
at the door, ready to devour him. Luke xv. 17, 18. The 
three thousand came not, until they knew not what to do to 
be saved. Acts ii. 87-39. Paul came not, until he saw 
himself lost and undone. Acts ix. 3-11. Lastly, Before 
the jailer came, he saw himself undone. Acts xvi. 29-31. 

And I tell thee, it is an easier thing to persuade a well 
man to go to the physician for a cure, or a man without 
hurt to seek a plaster to heal him, than it is to persuade a 
man that sees not his soul-disease, to come to Jesus Christ. 
The whole have no need of a physician ; then why should 
they go to him ? The full pitcher can hold no more ; then 
why should it go to the fountain ? And if thou comest full, 
thou comest not aright ; and be sure, Christ will send thee 
empty away. But " he healeth the broken in heart, and 
bindeth up their wounds." Mark ii. 17; Psalm cxlvii. 3; 
Luke i. 52, 53. 

Again, Art thou coming to Jesus Christ ? Prithee tell 
me, what seest thou in him to allure thee to forsake all the 
world, to come to him ? I say, what hast thou seen in him ? 
Men must see somewhat in Jesus Christ, else they will not 
come to him. 

What comeliness hast thou seen in his person ? Thou 
comest not, if thou seest no form nor comeliness in him. 
Isa. liii. 1-3. Until those mentioned in the Song were con- 
vinced that there was more beauty, comeliness, and desira- 
bleness in Christ, than in ten thousand, they did not so 
much as ask where he was, nor incline to turn aside after 
him. Song v. ; vi. 

There be many things on this side heaven that can and 
do carry away the heart; and so will do, so long as thou 
livest, if thou shalt be kept blind, and not be admitted to 
Bee the beauty of the Lord Jesus. 

Further, Art thou come to the Lord Jesus ? What hast 
thou found in him 7 since thou earnest to him? 



280 COME AND WELCOME. 

Peter found with him the words of eternal life. John vi. 
68. Those that Peter makes mention of, found him a 
living stone, even such a stone as communicated life to 
them. 1 Pet. ii. Christ saith himself, they that come to 
him shall find rest unto their souls : hast thou found rest in 
him for thy soul ? Matt. xi. 

Let us go back to the times of the Old Testament. 

Abraham found that in him, that made him leave his 
country for him, and become for his sake a pilgrim and 
stranger in the earth. Gen. xii. ; Heb. xi. 

Moses found that in him, that made him forsake a crown, 
a kingdom for him too. Heb. xi. 

David found so much in him, that he counted to be in 
his house one day was better than a thousand ; yea, to be a 
door-keeper therein, was better in his esteem, than to dwell 
in the tents of wickedness. Psalm lxxxiv. 10. 

What did Daniel and the three children find in him, to 
make them run the hazards of the fiery furnace, and the den 
of lions, for his sake ? Dan. iii. ; vi. 

Let us come down to martyrs. 

Stephen found that in him, that made him joyful, and 
quietly yield up his life for his name. Acts vii. 

Ignatius found that in him, that made him choose to 
to go through the torments of the devil, and hell itself 
rather than not to have him. Acts and Monuments, vol. iv. 
page 25. 

What saw Romanus in Christ, wlicn he said to the 
raging emperor, who threatened him with fearful torments, 
"Thy Bentence, emperor, I joyfully •, and refuse 

not to 1 lj by as cruel torments as thou canst 

invent?" p. L16. 

What Baw Menas the Egyptian, in Christ, when lie said, 
under most erne] torm {i There is nothing in my mind 

that can he compared to the kingdom of heaven; neither is 
all the world, if il 1 in a balance, to be preferred 



WHAT TIIE MARTYRS FOUND IN CHRIST. 281 

to the price of one soul? Who is able to separate us from 
the love of Jesus Christ our Lord? And I have learned 
of iny Lord and king not to fear them that kill the body." 
p. 117. 

What did Eulaliah see in Christ, when she said, as they 
were pulling her one joint from another : " Behold, Lord, I 
will not forget thee. What a pleasure is it for them, Christ, 
that remember thy triumphant victory!" p. 121. 

What think you did Agnes see in Christ, when re- 
joicingly she went to meet the soldier, that was appointed to 
be her executioner: "I will willingly (said she) receive into 
my paps the length of this sword, and into my breast will 
draw the force thereof, even to the hilt; that thus I, being 
married to Christ my spouse, may surmount and escape all 
the darkness of this world ?" p. 122. 

What do you think did Julitta see in Christ, when at 
the emperor's telling her, that except she* would worship the 
gods, she should never have protection, laws, judgment, nor 
life? She replied, " Farewell life, welcome death; farewell 
riches, welcome poverty. All that I have, if it were a thou- 
sand times more, would I give, rather than to speak one 
wicked or blasphemous word against my Creator." p. 123. 

What did Marcus Arethusius see in Christ, when after his 
enemies had cut his flesh, anointed it with honey, and 
hanged him up in a basket for flies and bees to feed on, he 
would not give (to uphold idolatry) one halfpenny to save his 
life? p. 119. 

What did Constantine see in Christ, when he used to kiss 
the wounds of them that suffered for him ? p. 135. 

But what need I give thus particular instances of words 
and smaller actions, when by their lives, their blood, their 
enduring hunger, sword, fire, pulling asunder, and all tor- 
ments that the devil and hell could devise, they showed their 
love to Christ, after they were come to him? 

What hast thou found in him, sinner? 

24* 



282 COME AND WELCOME. 

What ! come to Christ, and find nothing in him (when all 
things that are worth looking for are in him) or if any thing, 
yet not enough to wean thee from thy sinful delights, and 
fleshly lusts! Away; thon art not come to Jesus Christ! 

He that is come to Jesus Christ, hath found in him, that, 
as I said, that is not to be found any where else. As, 

1. He that is come to Christ hath found God in him re- 
conciling the world unto himself, not imputing their tres- 
passes to them. And God is not so to be found in heaven 
and earth besides. 2 Cor. v. 19, 20. 

2. He that is come to Jesus Christ hath found in him a 
fountain of grace, sufficient, not only to pardon sin, but to 
sanctify the soul, and to preserve it from falling in this evil 
world. 

3. He that is come to Jesus Christ hath found virtue in 
him; that virtue, that if he does but touch thee with his 
words, or thou him by faith, life is forthwith conveyed into 
the soul. It makes thee wake as one that is waked out of 
his sleep; it awakes all the powers of the soul. Psalm xxx. 
11, 12; Song vi. 12. 

4. Art thou come to Jesus Christ? Thou hast found glory 
in him; glory that surmounts and goes beyond all other. 
"Thou art more glorious than the mountains of prey." 
Psalm lxxvi. 4. 

5. What .shall I say? Thou hast found righteousness in 
him; thou hast found rest, peace, delight, heaven, glory, and 
eternal life. 

Inner, be advised; ask thy heart again; saying, Am I 
come to Jesus Christ? For upon this one question, Am I 
oome, or, am I not? hang heaven and hell to thee. If thou 
eansl Bay, I am eome, and &od shall approve that saying, 
happy, happy, bappy man art thou] But if thou art not 
pome, what oan make thee happy? Yea, what can make 

that man happy, thai for his not coming to Jesus Christ for 
lifo, must be damned in hell? 



A USE OF ENCOURAGEMENT. 283 

III. The third use is a use of encouragement. 

Coming sinner, I have now a word for thee. Be of good 
comfort, he "will in no wise cast out." Of all men, thou 
art the blessed of the Lord; the Father hath prepared his 
Son to be a sacrifice for thee, and Jesus Christ, thy Lord, is 
gone to prepare a place for thee. John i. 29 ; Heb. x. 

What shall I say to thee ? Thou comest to a full Christ; 
thou canst not want any thing, for soul or body, for this 
world or that to come, but it is to be had in or by Jesus 
Christ. As it is said of the land that the Danites went to pos- 
sess, so, and with much more truth it may be said of Christ, 
he is such a one with whom there is no want of any good 
thing that is in heaven or earth. 

A full Christ is thy Christ. 

1. He is full of grace. Grace is sometimes taken for 
love; never any loved like Jesus Christ. Jonathan's love 
went beyond the love of women; but the love of Christ 
passes knowledge. It is beyond the love of all the earth, of 
all creatures, even of men and angels. His love prevailed 
with him to lay aside his glory; to leave the heavenly places ; 
to clothe himself with flesh; to be born in a stable; to be 
laid in a manger; to live a poor life in the world; to take 
upon him our sicknesses, infirmities, sins, curse, death, and 
the wrath that was due to man. And all this he did, for a 
base, undeserving, unthankful people ; yea, for a people that 
was at enmity with him. "For when we were yet without 
strength, in due time Christ died for the ungodly. For 
scarcely for a righteous man will one die; yet peradventure 
for a good man some would even dare to die. But God com- 
mendeth his love toward us, in that while we were yet sin- 
ners, Christ died for us. Much more then being now justi- 
fied by his blood, we shall be saved from wrath through him. 
For if when we were enemies, we were reconciled to God 
by the death of his Son ; much more being reconciled, we 
shall be saved by his life." Rom. v. 6-10. 



284 COME AND WELCOME, 

2. He is full of truth. "Full of grace and truth." 
Truth, that is, faithfulness in keeping promise, even this of 
the text (with all others), "I will in no wise cast out." 
Hence it is said that his words are true, and that he is the 
faithful God, that keepeth covenant. And hence it is also 
that his promises are called truth, "Thou wilt fulfil thy 
truth unto Jacob, and thy mercy unto Abraham, which thou 
hast sworn unto our fathers from the days of old." There- 
fore it is said again, that both himself and words are truth, 
"I am the truth;" "The scripture of truth;" "Thy word is 
truth; "Thy law is truth;" and "my mouth," said he "shall 
speak truth." John xiv. 6.; Dan. x. 21; John xvii. 17; 
2 Sam. viL 28; Prov. vii. 7; Psalm cxix. 142; Eccles. xii. 
10 ; Isa. xxv. 1; Mai. ii. 6; Acts xxvi. 25; 2 Tim. ii. 12, 13. 

Now I say, his word is truth, and he is full of truth 
to fulfil his truth, even to a thousand generations. Coming 
sinner, he will not deceive thee. Come boldly to Jesus 
Christ. 

3. He is full of wisdom. "He is made unto us of God 
wisdom;" wisdom to manage his affairs of the church in 
general, and the affairs of every coming sinner in particular. 
And upon this account he is said to be "head over all things 
(1 Cor. i.; Ephes. i.); because he manages all things that 
are in the world by his wisdom, for the good of his church. 
All men's actions, all Satan's temptations, all God's provi- 
dences, and i ippointmentsj all things what- 
ever are under the hand of Christ (who is the wisdom of 
God), and he ordereth them all for good to hia church. And, 
can Christ help it, (and be sure he can), nothing shall hap- 

•r fall oat in the world, bat it shall, in despite of all 
itinn, hi >d tendency to his church and people. 

4. He is full of the Spirit , to oommnnioate it to the com- 
ing sinner. lie hath therefore received it without measure, 
that lie may coininunieate it to every member of his body, 
according as every man's measure thereof is allotted him by 



THE FULNESS OF CHRIST. 285 

the Father. Wherefore he saith, that he that comes to him, 
" Out of his belly shall flow rivers of living water." John 
iii. 34; Tit. iii. 5, 6; Acts i. 5; John vii. 31-38. 

He is indeed a storehouse full of all the graces of the 
Spirit. " Of his fulness have all we received, and grace for 
grace." Here is more faith, more love, more sincerity, more 
humility, more of every grace ; and of this, even more of 
this, he giveth to every lowly, humble, penitent, coming 
sinner. Wherefore, coming soul, thou comest not to a bar- 
ren wilderness, when thou comest to Jesus Christ. John i. 16. 

5. He is full of compassion : and they feel and find it so 
that come to him for life. He can bear with thy weakness; he 
can pity thy ignorance ; he can be touched with the feeling 
of thy infirmities; he can affectionately forgive thy trans- 
gressions ; he can heal thy backslidings, and love thee freely. 
His compassions fail not; and he will not break a bruised 
reed, nor quench the smoking flax. He can pity them that 
no eye pities, and be afflicted in all thy afflictions. Matt. xxvi. 
41; Heb. v. 2; ii. 17, 18; Matt. ix. 2; Hos. xiv.4; Ezek. 
xvi. 5, 6; Isa. lxiii. 9; Psalm Ixxviii. 38; lxxxvi. 15; cxi. 
4; cxii. 4; Lam. iii. 22. 

6. Coming soul, the Jesus that thou art coming to, is full 
of might and terribleness for thy advantage. He can sup- 
press all thine enemies; he is the prince of the kings of the 
earth; he can bow all men's designs for thy help; he can 
break all snares laid for thee in the way; he can lift thee 
out of all difficulties, wherewith thou mayest be surrounded ; 
he is wise in heart, and mighty in power. Every life under 
heaven is in his hand ; yea, the fallen angels tremble before 
him : and he will save thy life, coming sinner. 1 Cor. i. 24 ; 
Rom. viii. 28; Matt, xxviii. 18; Rev. xv. ; Psalm xix. 3; 
xxvii. 5, 6; John ix. 4; xvii. 2; Matt. vii. 29; Luke viii. 
24; James ii. 19. 

7. Coming sinner, the Jesus to whom thou art coming is 
lowly in heart. He despiseth not any. It is not thy out- 



286 COME AND WELCOME. 

ward meanness, nor thy inward weakness ; it is not because 
thou art poor, or base, or deformed, or a fool, that he will 
despise thee; he hath chosen the foolish, the base, and de- 
spised things of this world to confound the wise and mighty. 
He will bow his ear to thy stammering prayers; he will 
pick out the meaning of thy inexpressible groans; he will 
respect thy weakest offering, if there be in it but thy heart. 
Matt. ix. 20, &c. ; Luke xiv. 21; Prov. ix. 4-6; Isa. xxxviii. 
14, 15; John iv. 27; Mark xii. 33, 34; James v. 11. 

Now is not this a blessed Christ, coming sinner? Art thou 
not like to fare well, when thou hast embraced him, coming 
sinner ? But, 

Thou hast yet another advantage by Jesus Christ, thou 
that art coming to him, for he is not only full but free. He 
is not sparing of what he has; he is open-hearted, and open- 
handed. Let me in a few particulars show thee this. 

1. This is evident, because he calls thee; he calls upon 
thee to come unto him : the which he would not do, were 
he not free to give; yea, he bids thee, when come, ask, seek, 
knock; and for thy encouragement adds to every command 
a promise, "Seek, and ye shall find; ask, and ye shall have; 
knock, and it shall be opened unto you." If the rich man 
should say thus to the poor, would not he be reckoned a 
free-hearted man ? I say, should he say to the poor, Come 
to my door, ask at my door, knock at my door, and you 
shall find and have ; would he not be counted liberal ? Why, 
thus doth Jesus Christ. Mind it, coming sinner. Isa. Iv. 3; 
Psalm 1. 15; Matt. vii. 7, 8. 

2. He doth not only Lid thee come, but tells thee he will 
heartily do thee good; yea, he will do it with rejoicing: "I 
will rejoioe oyer them, to do them good with my whole heart, 
and with my whole soul/' Jcr. xxxii. 41. 

3. It appears that he is free, because he giveth without 
twitting, lie givi IS iu all men liberally, and upbraidcth not. 
James i. 5. There arc some that will not deny to do the 



FREENESS OF CHRIST. 287 

poor a pleasure, but they will mix their mercies with so 
many twits, that the persons on whom they bestow their 
charity, shall find but little sweetness in it. But Christ 
doth not do so, coming sinner. He casteth all thine iniquities 
behind his back; thy sins and iniquities he will remember 
no more. Isa. xxxviii 17; Heb. viii. 12. 

4. That Christ is free, is manifest by the complaints that 
he makes against them that will not come to him for mercy. 
I say, he complains, saying, " Jerusalem, Jerusalem ! 
How often would I have gathered thy children together, as 
a hen gathereth her chickens under her wings, and ye would 
not?" Matt, xxiii. 37. I say, he speaks it by way of com- 
plaint. He saith also in another place, "But thou hast not 
called upon me, Jacob." Isa. xliii. 22. Coming sinner, 
see here the willingness of Christ to save; see here how 
free he is to communicate life, and all good things to such as 
thou art. He complains, if thou comest not; he is displeased, 
if thou callest not upon him. 

Hark, coming sinner, once again; when Jerusalem would 
not come to him for safeguard, he beheld the city, and wept 
over it, saying, " If thou hadst known even thou, at least in 
this thy day, the things that belong to thy peace ! but now 
they are hid from thine eyes." Luke xix. 42. 

5. Lastly, He is open and free-hearted to do thee good, 
as is seen by the joy and rejoicing that he manifesteth at the 
coming home of poor prodigals. He receives the lost sheep 
with rejoicing; the lost groat with rejoicing; yea, when the 
prodigal came home, what joy and mirth, what music and 
dancing, was in his father's house. Luke xv. 

Coming sinner, I will add other encouragements for thy 
help. 

1. God hath prepared a mercy-seat, a throne of grace to 
sit on, that thou mayest come thither to him, and that he 
may from thence hear thee, and receive thee. "I will com- 
mune with thee," saith he, "from above the mercy-seat." 



288 



COME AND WELCOME. 



Exod. xxv. 22. As if he should say, { Sinner, when thou 
comest to me, thou shalt find me upon the mercy-seat, where 
also I am always found of the undone, coming sinner. 
Thither I bring my pardon : there I hear and receive their 
petitions, and accept them to my favor/ 

2. God hath also prepared a golden altar for thee to offer 
thy prayers and tears upon. A golden altar ! It is called 
a " golden altar," to show what worth it is of in God's ac- 
count ; for this golden altar is Jesus Christ ; this altar sanc- 
tifies thy gift, and makes thy sacrifice acceptable.. This altar 
then makes thy groans, golden groans ; thy tears, golden 
tears ; and thy prayers, golden prayers, in the eye of that 
God thou comest to, coming sinner. Rev. viii. ; Matt, xxiii. 
19; Heb. x. 10; 1 Pet. ii. 5. 

3. God hath strewed all the way (from the gate of hell, 
where thou wast, to the gate of heaven, whither thou art 
going) with flowers out of his own garden. Behold how 
the promises, invitations, calls, and encouragements, like 
lilies, lie round about thee ! Take heed that thou dost not 
tread them under foot, sinner. With promises did I say ? 
Yea, he hath mixed all those with his own name, his Son's 
name ; also with the name of mercy, goodness, compassion, 
love, pity, grace, forgiveness, pardon, and what not, that he 
may encourage the coming sinner. 

4. He hath also for thy encouragement laid up the 
names, and set forth the sins of those that have been 
saved. In his book they arc fairly written, that thou 
through patience and comfort of the scriptures mightst 
have hope. 

In this book is recorded Noah's name and sin ; and how 
God had mercy upon him. 

In this record is fairly written the name of Lot, and the 
nature of his sin ; and how the Lord had mercy upon him. 

lu this record thou bast also, fairly written, the names 
of Moses, Aaron, (.lidcun, Samson, David, Solomon, Peter, 



MORE ENCOURAGEMENTS. 289 

Paul, with the nature of their sin, and how God had mercy 
xipon them ; and all to encourage thee, coming sinner. 

I will add yet another encouragement for the man that is 
coming to Jesus Christ. Art thou coming? Art thou 
coming indeed ? Why, 

This thy coming is by virtue of God's call. Thou art 
called. Calling goes before coming : coming is not of 
works, but of him that calleth. He went up into a moun- 
tain, and called to him whom he would, and they came to 
him. Mark iii. 13. 

Art thou coming ? This is also by the virtue of illumi- 
nation. God has made thee see, and therefore thou art 
coming. So long as thou wast darkness, thou lovedst dark- 
ness, and couldst not abide to come, because thy deeds were 
evil. But being now illuminated and made to see what and 
where thou art, and also what and where thy Saviour is, 
now thou art coming to Jesus Christ. Ci Blessed art thou, 
Simon Bar-jona; for flesh and blood hath not revealed it 
unto thee," saith Christ, " but my Father which is in 
heaven." Matt, xvi. 17. 

Art thou coming? This is because God has inclined 
thine heart to come. God hath called thee, illuminated 
thee and inclined thy heart to come ; and therefore thou 
comest to Jesus Christ. It is God that worketh in thee to 
"will," to come to Jesus Christ. Coming sinner, bless 
God for that he hath given thee a " will" to come to Jesus 
Christ, It is a sign that thou belongest to Jesus Christ, 
because God has made thee willing to come to him. Psalm 
ex. 3. Bless God for slaying the enmity of thy mind. Had 
he not done it, thou wouldst as yet have hated thine own 
salvation. 

Art thou coming to Christ Jesus ? It is God that giveth 
thee power; power to pursue thy will in matters of thy 
salvation, is the gift of God. "It is God that worketh in 
you both to will and to do" Phil. ii. 13. Not that God 

25 



290 COME AND WELCOME. 

worketh the will to come, where he gives no power; but 
that thou shouldst take notice, that power is an additional 
mercy. The church saw that "will" and "power" were 
two things, when she cried, u Draw me ; we will run after 
thee." Song i. 4. And so did David too, when he said, "I 
will run the way of thy commandments, when thou shalt 
enlarge my heart." Will to come, and power to pursue thy 
will, is double mercy, coming sinner. 

All thy strange, passionate impulses and sudden rushings 
forward after Jesus Christ, (coming sinners know what I 
mean), they also are thy helps from God. Perhaps thou 
feelest at sometimes more than at others, strong stirrings up 
of heart to fly to Jesus Christ. Now, thou hast at this time 
a sweet and stiff gale of the Spirit of God, filling thy sails 
with the fresh breezes of his good Spirit ; and thou ridest at 
those times as upon the wings of the wind, being carried 
out beyond thyself, beyond the most of thy prayers, and 
also above all thy fears and temptations. 

Coming sinner, hast thou not now and then a kiss of the 
sweet lips of Jesus Christ, I mean some blessed word drop- 
ping like a honeycomb upon thy soul to revive thee, when 
thou art in the midst of thy dumps? Does not Jesus 
Christ sometimes give thee a glimpse of himself, though 
perhaps thou scest him not so long a time as while one may 
tell twenty ? Hast thou not sometimes as it were the 
very warmth of his wings overshadowing the face of thy 
it were a glow upon thy spirit, as 
the bright 1 ' the sun do upon thy body, when it 

suddenly breaks out of a cloud, though presently all is gone 
away \ 

Well, all are the good hand of thy God upon 

thee; and they arc upon thee to constrain, to provoke, and 

to DQ ' and able to conic, coming sinner, that 

thou Slightest in the end be saved. 



CHRIST A COMPLETE SAVIOUR; 

OE, 

THE INTERCESSION OF CHRIST, 

AND 

WHO ARE PRIVILEGED IN IT. 



(291) 



CHRIST A COMPLETE SAVIOUR. 



CHAPTER I. 



THE INTERCESSION OF CHRIST EXPLAINED. 

Wherefore he is able also to save tiiem to the uttermost, that come unto God 
by him, seeing: he ever liveth to make intercession for them. — Hebrews vii. 25. 

The apostle in this chapter presenteth us with two things, 
that is, with the greatness of the person, and of the priest- 
hood of our Lord Jesus. 

He presenteth us with the greatness of his Person : in that 
he preferreth him before Abraham, who is the father of us 
all ; yea, in that he preferreth him before Melchizedek, who 
was above Abraham, and blessed him who had the promises. 

As to his Priesthood ; he showeth the greatness of that, 
in that he was made a priest, not by the law of a carnal 
commandment, but by the power of an endless life. Not 
without, but with an oath, by him that said, "The Lord 
hath sworn, and will not repent, thou art a priest for ever 
after the order of Melchizedek." Wherefore this man, be- 
cause he liveth ever, hath an unchangeable priesthood. 

Now my text is drawn from this conclusion, namely, 
that Christ abideth a priest continually : " Wherefore he is 
able also to save them to the uttermost, that come unto 
God by him, seeing he ever liveth to make intercession for 
them." 

25* (293) 



294 Christ A COMPLETE SAVIOUR. 

In these words I take notioe of four things: 

I. Of (lie intercession of Christ, "lie maketh interces- 
sion . ,J 

II. Of the benefit of his intercession. "Wherefore lie is 
able also to Bave to the uttermost/' &c. 

III. Of the persons interested in this intercession of Christ : 

and they are those lk that. OOme nnio God by him." 

1\'. Of the oertainty of their reaping this benefit by him, 
namely, seeing he ever liveth to make intercession for them: 
4k Wherefore ho is able also to save them to the uttermost, 

that conn 4 nnto God by him, Seeing ho ever liveth to make 

intercession i'o\- them." 

I. Wo will begin with ins [NTEKOESSIONj and will show 

you, 1. What that is. 2. For what ho intercodos; ami, 

8. What is also to be inferred from Christ's making inter- 
cession for OS. 

I begin then with the first, that is, to show yon what in- 
tercession is. [intercession is prayer; but all prayer is not 
intercession, [nteroession then, is that prayer that is made 
by ;i third person, about the oonoerns that are between two. 
And ii maybe made either to Bel them at farther difference, 
or to make them friends. For intercession may bo made 
againit) as well %&for } a person or people. 4t Wot ye not 
what the soripture saith of Elias, how he maketh interces- 

against Csrael?" Bat the intercession thai 
are now to speak o\\ is not an intercession of this kind ; not 
an intercession against, but an intercession for a people. 
u M« v ever Liveth to make intercession tor them." The high 
0] dained t'^\ bul not to 1"' . the people. 

u Pot every high priest taken from among men, is ordained 
for men, in things pertaining to God, to make reconciliation 
for the ini of the ; »plej ,J or "thai he may offer both gifts 
and sacrifices for This th n, is intercession, and the 

intercession of Chris! is to be between twoj between God 
and man, for man'i goo L And, 



WHAT CHRIST INTERCEDES roil. 295 

Secondly, It extendeth itself unto these four things: 1. To 
pray that all the eleot may be brought home bo him, (shat is, 
to Gk>d. 2. To pray that their sins, committed after eon- 
version may be forgiven them. 8. To pray that their graoes, 
whioh they receive at conversion, may be maintained and 
supplied. 4. To pray that their persons may be preserved 
unto his heavenly kingdom, 

This is t lu> intercession of Christ, or that for whioh he 
doth make intercession, 

(1.) Ho prays lor all the elect, that they may be brought 
home to Q-od, and so into the unity of the faith, &C. This 
is clear, lor (hat he saith, "Neither pray I lor these alone" 
(that is, lor those only that are converted), "but lor them 

also (hat shall believe on me through their word )' lor all 

them that shall, that are appointed to believe j or, as you 
have it a little above, "for all them which thou hast given 
me." And the reason is, for that he hath paid a ransom. 
Christ therefore, when he maketh intercession for the un- 
godly (and all the unconverted elect aw such), doth but ask 

for his own, his purchased Ones, those, lor whom he died 

before, that they might be saved by his blood. 

(2.) When any of them an; brqught home to God, he yet 
prays lor themj namely, thai the sins which, through in- 
firmity, they after conversion may commit, may also he for- 
given them. 

This is showed us by the intercession of the high priest 

under (Ik; law, that was to hear away tin; iniquities of the 
holy things of the children of Israel; yea, and also by his 

atonement for (hem (hat sinned : i'^v that it saith, " Ami the 
priest shall make an atonement for him, for the sin which 
he hath sinned, and it shall hi; forgiven him." 

This also is intimated even when; our Lord doth make 

intercession, saying, u I pray not that thou shouldst take 

them out of the world, but that thou shouldst keep them 

from the evil." 



296 CHRIST A COMPLETE SAVIOUR. 

That Christ prayed that the converted should be kept 
from all manner of commission of sin, must not be supposed, 
for that is the way to make his intercession, at least in some 
things, invalid, and to contradict himself; "for," saith he, 
"I know that thou hearest me always." But the meaning 
is, I pray that thou wouldst keep them from soul-damning 
delusions, such as are unavoidably such; also that thou 
wouldst keep them from the soul-destroying evil of every 
sin, of every temptation. Now this he doth by his prevail- 
ing, and by his pardoning grace. 

(3.) In his intercession, he prayeth also that those graces 
which we receive at conversion may be maintained and sup- 
plied. This is clear where he saith, " Simon, Simon, Satan 
has desired to have you, that he might sift you as wheat ; 
but I have prayed for thee, that thy faith fail not." Ay, 
may some say, he is said to pray here for the support and 
supply of faith ; but doth it therefore follow, that he prayed 
for the maintaining and supply of all our graces ? Yes, in 
that he prayed for the preservation of our faith, he prayed 
for the preservation of all our graces; for faith is the 
mother-grace, the root-grace, the grace that hath all others 
in the bowels of it, and that from the which all others grow; 
yea, it is that which gives being to all our other graces, and 
that by which all the rest do live. Let then faith be pre- 
served, and all graces continue and live, that is, according 
to the present state, health, and degree of faith. So then 
Christ prayed for the preservation of every grace, when he 
prayed tor the preservation of faith. Thai text also is of 
the same tendency, when' he saith, u Keep through thine 
own name those whom thou hast given me:" that is, keep 
them in thy fear, in fie' faith, in the true religion, in the 
way of life, by grace, by thy power, by thy wisdom, Ac. 
This must be much of the meaning of this place; and he 
that excludes thi \ ill make but poor work of another 

exposition. 



THAT OUR PERSONS MAY BE PRESERVED. 297 

(4.) He also, in his intercession, prayeth that our persons 
be preserved, and brought safe unto his heavenly kingdom. 
And this he doth, 1. By pleading his interest in them. 2. 
By pleading that he had given, by promise, glory to them. 
3. By pleading his own resolution to have it so. 4. By plead- 
ing the reason why it must be so. Observe, 

He prays that their persons may come to glory, for that they 
are his, and that by the best of titles: " Thine they were, 
and thou gavest them me/' Father, I will have them: 
Father, I will have them, for they are mine : u Thine they 
were, and thou gavest them me/ ; What is mine, my wife, 
or my child, or my jewel, or my joy; sure I may have it 
with me. Thus therefore he pleads, or cries in his interces- 
sion, that our persons might be preserved to glory : Ci They 
are mine, and thou gavest them me." 

He also pleads that he had given, given already (that is, 
in the promise) glory to them; and therefore they must not 
go without it. "And the glory which thou gavest me I 
have given them." Righteous men, when they give a good 
thing by promise, design the performance of that prom- 
ise; nay, they more than design it, they purpose, they de- 
termine it. As the mad prophet also saith of God, in 
another case, u Hath he said, and will he not do it? or hath 
he spoken, and shall he not make it good V 7 Hath Christ given 
us glory, and shall we not have it ? Yea, hath the truth itself 
bestowed it upon us, and shall those to whom it is given, 
even given by the scriptures of truth, be yet deprived thereof? 

He pleads, in his interceding that they might have glory, 
his own resolution to have it so : " Father, I will that those 
whom thou hast given me, be with me where I am." Behold 
ye here, he is resolved to have it so; it must be so; it 
shall be so; I will have it so. We read of Adonijah, 
that his father never denied him in any thing. How much 
more will our Father let our Lord Jesus Christ have his 
mind and his will in this, since he also is as willing to have 



298 CHRIST A COMPLETE SAVIOUR. 

it so ; as is the Son himself: "Fear not, little flock, it is your 
Father's good pleasure to give you the kingdom. " Resolu- 
tion will drive things far, especially resolution to do that, 
which none shall oppose but they that cannot hinder. Why, 
this is the case, the resolution of our intercessor is, that we 
be preserved to glory ; yea, and this resolution he pleads in 
his intercession: "Father, I will that they also, whom thou 
hast given me be with me where I am," &c. Must it not 
therefore now be so ? 

He also, in the last place, in this his intercession, urges a 
reason why he will have it so, namely, " That they may be- 
hold my glory, which thou hast given me : for thou lovedst 
me before the foundation of the world." 

And this is a reason to the purpose. It is as if he had 
said, i Father, these have continued with me in my tempta- 
tions; these have seen me under all my disadvantages; 
these have seen me in my poor, low, contemptible condition ; 
these have seen me, what scorn, reproach, slanders, and dis- 
grace, I have borne for thy sake in the world : and now I 
will have them also be where they shall see me in my glory. 
I have told thorn that I am thy Son, and they have believed 
that; I have told them that thou lovest me, and they have be- 
lieved that; I have also told them that thou wouldst take me 
again to glory, and they have believed that : but they have not 
seen my glory : nor can they but be like the Queen of Sheba; 
they will but believe by the halves, unless their own eyes do 
behold it. Besides, Father, these are they that love me; 
and it will be an increase of their joy, if they may but see 
mc in glory: it will be i heaven to their hearts, to sec their 
Saviour in glory. 1 "I will therefore that those which thou 
hast given m<\ be with me where I am, that they may be- 
hold my glory." This therefore is a reason why Christ Jesus 
our Lord intercedes to have his people with him in glory. 

I come now to the third thing, namely, To show you what 
is to be inferred from Christ's making intercession for us. 



FEAR FOLLOWS OFFENCE. 299 

1. This is to be inferred from hence, That saints (for I 
will here say nothing of those of the elect uncalled) do oft- 
times give occasion of offence to God, even they that have re- 
ceived grace. For intercession is made to continue one in 
the favor of another, and to make up those breaches that at 
any time shall happen to be made by one, to the alienating 
of the affections of the other. And thus Jesus makes recon- 
ciliation for iniquity. For reconciliation may be made for 
iniquity two ways ; first, By paying a price; secondly, By 
insisting upon the price paid for the offender, by way of in- 
tercession. Therefore you read, that as a goat was to be 
killed, so his blood was to be brought by the priest within 
the vail, and in a way, of intercession to be sprinkled before, 
and upon the mercy-seat: "Then shall he kill the goat of 
the sin-offering that is for the people, and bring his blood 
within the vail; and do with that blood as he did with tho 
blood of the bullock, and sprinkle it upon the mercy-seat. 
And he shall make an atonement for the holy place, because 
of the uncleanness of the children of Israel, and because 
of their transgressions in all their sins. And so shall he do 
for the tabernacle of the congregation that remaineth among 
them in the midst of all their uncleanness." This was to be 
done as you see, that the tabernacle, which was the place of 
God's presence and graces, might yet remain among the 
children of Israel, notwithstanding their uncleannesses and 
transgressions. This also is the effect of Christ's interces- 
sions; it is that the signs of God's presence and his grace 
might remain among his people, notwithstanding they have 
by their transgressions so often provoked God to depart from 
them. 

2. By Christ's intercession I gather, that awakened men 
and women, such as the godly are, dare not, after offence 
given, come in their own names to make unto God an appli- 
cation for mercy. God in himself is a consuming fire, and sin 
has made the best of us as stubble is to fire : wherefore they 



300 CHRIST A COMPLETE SAVIOUR. 

may not, they cannot, they dare not approach God's presence 
for help, but by and through a mediator and intercessor. 
When Israel saw the fire, the blackness and darkness, and 
heard the thunder and lightning, and the terrible sound of 
the trumpet, they said to Moses, u Speak thou unto us, and 
we will hear : but let not God speak with us, lest we die." 
Guilt, and sense of the disparity that is betwixt God and 
us, will make us look out for a man that may lay his hand 
upon us both; and that may set us right in the eyes of our 
Father again. This, I say, I infer from the intercession of 
Christ. For, if there had been a possibility of our approach- 
ing God with advantage without, what need had there been of 
the intercession of Christ? 

Absalom durst not approach, no not the presence of his 
father by himself, without a mediator and intercessor ; where- 
fore he sends to Joab to go to the king and make intercession for 
him. Also, Joab durst not go upon^that errand himself but 
by the mediation of another. Sin is a fearful thing; it will 
quash and quell the courage of a man, and make him afraid 
to approach the presence of him whom he has offended j 
though the offended is but a man. How much more then 
shall it discourage man, when once loaded with guilt and 
shame, from attempting to approach the presence of a holy, 
and a sin-revenging God ! unless he can come to him through 
and in the name of an intercessor. But here now is the 
help and comfort of the people of God. There is, to help 
them under all their infirmities, an intercessor, prepared and 
at w»rk: k 'IIc ever liveth to make intercession.' 1 

3. I also inter from heiieo, that should we, out of an 

ignorant boldness and presumption, attempt, when we h 
offended, by o to approach the presence of G-od, Ood 

would not accept us. He told Eliphaz so. What Eliphai 
thought, or was about to do, I know not; but God said unto 
him, "My wrath is kindled against thee, and against thy 

tWO friend.- : for y« ha\e DOt Spokl D of me the thing that is 



GOD CANNOT ACCEFT US OUT OF CHRIST. 301 

right, as my servant Job hath. Therefore take unto you 
now seven bullocks and seven rams, and go to my servant 
Job, and offer up for yourselves (that is, by him) a burnt 
offering, and my servant Job shall pray for you : for him I 
will accept; lest I deal with you after your folly, in that ye 
have not spoken of me the thing that is right, like my 
servant Job." See here, an offence is a bar and an obstruc- 
tion to acceptance with God, but by a mediator, but by an 
intercessor. He that comes to God by himself, God will 
answer him by himself, that is, without an intercessor : And 
I will tell you such are not like to get any pleasant or com- 
fortable answer : " I will answer him that (so) cometh, ac- 
cording to the multitude of his idols. And I will set my 
face against that man, and will make him- a sign and a 
proverb : and I will cut him off from the midst of my people ; 
and ye shall know that I am the Lord." 

He that intercedes for another, with a holy and just God, 
had need to be clean himself; lest he with whom he so 
busieth himself say to him, First clear thyself, and then 
come and speak for thy friend. Wherefore this is the very 
description and qualification of this our high priest and 
blessed intercessor : " For such a high priest became us, 
who is holy, harmless, undefiled, separate from sinners, and 
made higher than the heavens; who needeth not daily, as 
those high priests, to offer up sacrifice, first for his own 
sins," &c. Had we not had such an intercessor, we had 
been but in a very poor case : but we have one that becomes 
us, one that fits us to the purpose ; one against whom our 
God has nothing, can object nothing; one in whose mouth 
no guile could be found. 

4. Since Christ is an intercessor, I infer, that he has where- 
with in readiness to answer to any demands that may be pro- 
pounded by him that hath been by us offended, in order to 
a renewing of peace, and letting out of that grace to us that 
we have sinned away, and yet have need of. Ofttimes the 

26 



302 CHRIST A COMPLETE SAVIOUR. 

offended saith to the intercessor, i Well, thou comest to me 
about this man ; what interest he has in thee is one thing ; 
what offence he has committed against me is another/ (I 
speak now after the manner of men.) Now, what can an 
intercessor do, if he is not able to answer this question ? 
But now if he be able to answer this question, that is, ac- 
cording to law and justice, no question but he may prevail 
with the offended, for him for whom he makes intercession. 

Why, this is our case ; to be sure thus far it is, we have 
offended a just and a holy God, and Jesus Christ is be- 
come intercessor. He also knows full well, that for our 
parts, if it would save us from hell, we cannot produce, 
towards a peace with God, so much as poor two farthings ; 
that is, not any thing that can by law and justice be es- 
teemed worth a halfpenny : yet he makes intercession. It 
follows, therefore, that he has wherewith of his own, if that 
question afore is propounded, to answer to every reasonable 
demand. 

Hence it is said, that he has gifts as well as sacrifice for 
sin. u Every high priest is ordained to offer gifts and 
sacrifices ; wherefore it is of necessity, that this man have 
somewhat also to offer." And observe it, that the apostle 
speaks here of Christ as in heaven, there ministering in the 
second part of his office: "for if ho were on earth, he should 
not be a priest." These gifts therefore, and this sacrifice, 
he now offereth in heaven by way of intercession, urging 
and pleading, as an intercessor, the valuableness of his gifts, 
fur tin- pacifying of that wrath that our Father hath con- 

oeived against as for the disobedience that we are guilty of. 
"A gift in Becrel pacifieth anger; and a reward in the 

boSOIQ Btrong wrath. M 

What gifts these are, the scripture every where testifies. 
IIu gave hinisrlf, he gave his life, he gave his all, for us. 

IheBe gifts, as fa I them Up at the demand of just 

on Mount Calvary for us ; bo now he is in heaven, he pre- 



CHRIST CAN ANSWER ALL DEMANDS. 303 

senteth them continually before God, as gifts and sacrifice, 
valuable for the sins, for all the sins that we through in- 
firmity do commit, from the day of our conversion to the day 
of our death. And these gifts are so satisfactory, so preva- 
lent with God, that they always prevail for a continual re- 
mission of our sins with him. Yea, they prevail with him, 
for more than for the remission of sins ; we have, through 
their procurement our graces often renewed, the devil often 
rebuked, the snare often broken, guilt often taken away 
from the conscience, and many a blessed smile from God, 
and love-look from his life-creating countenance. 

5. Since Christ is an interce-ssor, I infer, that believers 
should not rest at the cross for comfort. Justification they 
should look for there ; but being justified by his blood, 
they should ascend up after him to the throne. At the 
cross you will see him in his sorrows and humiliations, in 
his tears and blood ; but follow him to where he is now, 
and then you shall see him in his robes, in his priestly 
robes, and with his golden girdle about his breast. Then 
you shall see him wearing the breastplate of judgment, 
and with all your names written upon his heart. Then 
you shall perceive, that the whole family in heaven and 
earth is named by him, and how he prevaileth with God, 
the Father of mercies, for you. Stand still a while, and 
listen, yea, enter with boldness into the holiest, and see 
your Jesus, as he now appears in the presence of God for 
you; what work he makes against the devil, and sin, and 
death, and hell, for you. Ah, it is brave, following Jesus 
Christ to the holiest ! The vail is rent, you may see with 
open face, as in a glass, the glory of the Lord. 

This then is our high priest ; this is intercession ; these 
the benefits of it. It lieth in our part to improve it ; and 
wisdom to do that also comes from the mercy-seat or throne 
of grace, where he, even our high priest, ever liveth to make 
intercession for us. To whom be glory for ever and ever. 



CHAPTER II. 

BENEFITS OF CHRIST' S INTERCESSION. 

And thus have I spoken of the first thing, namely, of the 
intercession of Christ. 

And now I come more particularly to speak of the 
second, the benefits of his intercession, namely, that we are 
saved hereby. Wherefore he is able also to save them, 
seeing he maketh intercession for them. " He is able to 
save them to the uttermost." 

In my handling of this head, I must show you, 

I. What the apostle means here by "save:" "Wherefore 
he is able to save." 

II. What he means here by "saving to the uttermost:" 
" He is able to save to the uttermost." 

III. And then, thirdly, we shall do as we did in that fore- 
going, that is, gather some inferences from the whole, and 
speak of them. 

I. What doth the apostle mean here by "save?" "He is 
able to save them." 

To "save" may be taken in two ways. In the general, I 
know it may be taken many ways; for there are many sal- 
vations that we enjoy, yea, that we never knew of, nor can 
know, until we come thither where all secret tilings shall be 
seen, and where that which has been dune in darkness shall 
be proclaimed upon the house-tops. But I say there are 
two ways that this word may be taken, in particular 

1. To Bave in a way of justification. Or, 

2. To save in a way of preservation. 

Now Christ saves in both these ways; but which of these, or 
whether both of tin-in arc intended in this place, of that I 

(304) 



HOW WE ARE SAVED. 305 

shall tell you my thoughts anon ; meanwhile I will show 
you, what it is to be saved in the first sense ; and also how that 
is brought to pass. 

To be saved is to be delivered from the guilt of sin, which 
is by the law, as it is the ministration of death and condem- 
nation ; or to be set free therefrom before God. This is to 
be saved; for he that is not set free therefrom, whatever he 
may think of himself, or whatever others may think con- 
cerning him, he is a condemned man. It saith not he shall 
be, but, he "is condemned already." The reason is; that 
he has deserved the sentence of "the ministration of condem- 
nation" which is the law ; yea, that law has already arraigned, 
accused, and condemned him before God, for it hath 
found him guilty of sin. Now he that is set free from this, 
(or, as the phrase is, i being made free from sin/ that is, 
from the imputation of guilt,) there can to him be no con- 
demnation, no condemnation to hell-fire ; but the person thus 
made free, may properly be said to be saved. Wherefore, as 
sometimes it saith, we shall be saved, respecting saving in 
the second sense, or the utmost completing of salvation ; so 
sometimes it saith we are saved, as respecting our being al- 
ready secured from guilt, and so from condemnation to hell 
for sin, and so set safe, and quit from the second death before 
God. 

Now, saving thus comes to us by what Christ did for us 
in this world; by what Christ did for us, as suffering for us. 
I say, it comes to us thus; that is, it comes to us by grace, 
through the redemption that is in Christ. And thus to be 
saved is called justification, justification to life; because one 
thus saved is, as I said, acquitted from guilt, and that ever- 
lasting damnation, to which, for sin, he had made himself 
obnoxious by the law. 

Hence we are said to be saved by his death, justified by 
his blood, and reconciled to God by the death of his Son; 
all which must respect his offering of himself on the day he 

26* 



306 CHRIST A COMPLETE SAVIOUR. 

died, and not his improving of his so dying in a way of in- 
tercession; because in the same place the apostle reserveth 
a second, or an additional salvation, and applieth that to his 
intercession; "much more then being now, (or already) justi- 
fied by his blood, we shall be saved from wrath, through 
hirn," that is through what he will further do for us : "for if 
when we were enemies, we were reconciled to God by the 
death of his Son, much more being reconciled (that is, by 
his death), we shall be saved by his life/' his intercession 
which he ever liveth to complete. 

See here, we are said to be justified, reconciled already, 
and therefore shall be saved, justified by his blood and death, 
and saved through him by his life. 

Now the saving intended in the text, is saving in this se- 
cond sense; that is, a saving of us by preserving us, by de- 
livering us from all those hazards that we run betwixt our 
state of justification and our state of glorification. Yea, such 
a saving as we that are justified need, to bring us into glory. 
Therefore, 

2. When he saith "he is able to save, seeing he ever liveth 
to make intercession," he addeth saving to saving; saving by 
his life, to saving by his death; saving by his improving his 
blood, to saving by his spilling his blood. He gave himself 
a ransom for us, and now improves that gift in the presence 
of God, by way of intercession. 

For, as I have hinted already, the high priests, under the 
law, took the blood of the sacrifices that were offered for sin, 
and brought it within the vail, and there sprinkled it before, 
aii'l upon the mercy-Seat, and by it made intercession for the 
people — an additional way of Baying them : the sum of which, 
Paul thus applies to Christ, when he saith he can save, "see- 
ing he ever liwth to make intercession. M 

That also in the Romans is clear to this purpose "Who 
is lie that condennu ttfa f It is Christ that died;" that is, 
Who is he that shall lay any thing to the charge of God's 



THE DISTINCTION ENFORCED. 307 

elect to condemnation to hell, since Christ, by his death, has 
taken away the curse, from before God ? Then he adds that 
there is nothing that shall yet happen to us, shall destroy 
us, since Christ also liveth to make intercession for us: 
"Who shall condemn? It is Christ that died, yea rather, 
that is risen again, who is even at the right hand of God, who 
also maketh intercession for us." 

Christ then by his death saved us as we are sinners, ene- 
mies, and in a state of condemnation by sin ; and Christ by 
his life saveth us as considered justified, and reconciled to 
God by his blood. So then, we have salvation from that con- 
demnation that sin had brought us into, and salvation from 
those ruins that all the enemies of our souls would yet 
bring us unto, but cannot; for the intercession of Christ 
preventeth. 

Christ hath redeemed us from the curse of the law; what- 
ever the law can take hold of to curse us for, that Christ has 
redeemed us from, by being made a curse for us. But this 
curse that Christ was made for us, must be confined to his 
sufferings, not to his exaltation; and consequently, not to 
his intercession, for Christ is made no curse but when he 
suffered : not in his intercession. So then, as he died, he took 
away the curse, and sin that was the cause thereof, by the 
sacrifice of himself, and by his life, his intercession, he saveth 
us from all those things that attempt to bring us into that 
condemnation again. 

The salvation then that we have by the intercession of 
Christ as we said (I speak now of them that are capable 
of receiving comfort and relief by this doctrine), is salvation 
that follows upon, or that comes after justification. We that 
are saved as to justification of life, need yet to be saved with 
that which preserveth to glory. For though by the death of 
Christ we are saved from the curse of the law, yet attempts 
are made by many, that we may be kept from the glory that jus- 



308 CHRIST A COMPLETE SAVIOUR. 

tified persons are designed for; and from these we are saved 
by his intercession. 

A man then that must be eternally saved, is to be con- 
sidered, 1. As an heir of wrath; 2. As an heir of God. An 
heir of wrath he is in himself by sin : an heir of God he is 
by grace through Christ. Now, as an heir of wrath, he is 
redeemed, and as an heir of God he is preserved : as an 
heir of wrath he is redeemed by blood, and as an heir of 
God he is preserved by this intercession. 

Christ by death, then, puts me (I being reconciled to God 
thereby) into a justified state, and God accepts me to grace 
and favor through him. Yet this doth not hinder, but that 
(all this notwithstanding) there are enemies, that would 
frustrate me of the end to which I am designed by this re- 
conciliation to God, by redemption through grace ; and from 
the malice of these enemies, I am. saved by the blessed in- 
tercession of our Lord Jesus Christ. 

Object. 1. Perhaps some may say, we are not saved from 
all punishment of sin by the death of Christ; and if so, 
then not from all danger of damnation, by the intercession 
of Christ. 

Answ. We are saved from all punishment in hell-fire, by 
the death of Christ. Jesus has delivered us from the wrath 
to come. So that, as to this great punishment, God for his 
sake has forgiven us all trespasses. But we being translated 
from being slaves to Satan, to be sons of God, God reserveth 
yet this liberty in his hand to chastise us, if we offend, as a 
father chastiseth his son. This chastisement is not in legal 
wrath, but in fatherly affection; not to destroy us, but that 
we might be made .^lill to get advantage thereby, even be 
made partakers of his holiness. This is done, "that we 
might not be condemned with the world." 1 Cor. xi. 

As to the second part of the objection, there do (as we 
say, many things happen between the cup and the lip) 
many things attempt to overthrow the work of God, and to 



THE APOSTLE'S CHALLENGE. 309 

cause that we should perish through our weakness, notwith- 
standing the price that hath by Christ been paid for us. 
But what saith the scripture? "Who shall separate us 
from the love of Christ ? Shall tribulation, or distress, or 
persecution, or famine, or nakedness, or peril, or sword ? (as 
it is written, for thj sake we are killed all the day long ; we 
are accounted as sheep for the slaughter.) Nay, in all these 
things we are more than conquerors, through him that loved 
us. For I am persuaded, that neither death, nor life, nor 
angels, nor principalities, nor powers, nor things present, nor 
things to come, nor height, nor depth, nor any other crea- 
ture, shall be able to separate us from the love of God, which 
is in Christ Jesus our Lord." 

Thus the Apostle reckoneth up all the disadvantages that 
a justified person is incident to in this life, and by way of 
challenge declares, that not any of them, nor all together, 
shall be able to separate us from the love of God that is to- 
wards us by Christ, by his death and his intercession. 

Object. 2. It may be further objected, that the apostle 
doth here leave out sin, unto which we know the saints are 
subject, after justification. And sin of itself (we need no 
other enemies) is of that nature, as to destroy the whole 
world. 

Answ. Sin is sin, in the nature of sin, wherever it is 
found. But sin, as to the damning effects thereof, is taken 
away from them, unto whom righteousness is imputed for 
justification. Nor shall any or all the things afore men- 
tioned (though there is a tendency in every one of them to 
drive us into sin) drown us through sin, in perdition and 
destruction. I am persuaded, says Paul, they shall never be 
able to do that. The apostle therefore doth implicitly, 
though not expressly, challenge sin, yea, sin by all its ad- 
vantages -j and then glorieth in the love of God in Christ 
Jesus, from which he concludeth it shall never separate the 
justified. Besides, it would now have been needless to have 



310 



CHRIST A COMPLETE SAVIOUR. 



expressly here put in sin by itself, seeing, before he had 
argued, that those he speaks of were freely justified therefrom- 

One word more, before I go to the second head. The 
Father, as I told you, has reserved to himself a liberty to 
chastise his sons, namely, with temporal chastisements, if 
they offend. This still abideth to us, notwithstanding God's 
grace, Christ's death, or blessed intercession. And this 
punishment is so surely entailed to the transgressions that 
we who believe shall commit, that it is impossible that we 
should be utterly freed therefrom. Insomuch that the 
apostle positively concludeth them to be bastards (what pre- 
tences to sonship soever they have) that are not, for sin, par- 
takers of fatherly chastisements. 

And this is the cause why some that belong to God are 
yet so under the afflicting hand of God. They have sinned, 
and God, who is their Father, punishcth. Yea, and this 
is the reason why some, who are dear to God, have this 
kind of punishment never forgiven, but it abides with them 
to their lives' end, goes with them to the day of their death, 
yea, is the very cause of their death : by this punishment 
they are cut off out of the land of the living. But all this 
faj that they "might not be condemned with the world."* 



* The Anther refers here to 1 Cor. xi. 30-32, where the doctrine tad method of 
fatherly wrrectiix >\\<' Ipline in his own family, Is laid down briefly hut clearly. 

I Buppliea Importanl topics of eelf-examlna- 
tioi] to the conscience of i 

Y.-t it Ifl t' 

, urely 

rntihl iO CI 

ncnl of bis i 
all the rofl 

■ Imputation 
to w hich v. e 
. otnal lympathj . i on earth, and 

tig, will 

readil] of the Scrip! i 

ii | ' .in. thai be shout. i know to 

B. 



GOD USES FATHERLY DISCLPLINE. 311 

For the reversing of this punishment it is that we should 
pray, if perhaps God will remit it when we are taught to 
say, " Our Father, forgive us our trespasses." 

II. I shall now show you something of what it is for Christ, 
by his intercession, to save " to the uttermost." " He is 
able to save them to the uttermost." 

This is a great expression, and carrieth with it much. 
" Uttermost" signifieth, " to the outside, to the end, to the 
last, to the furthest part ;" and it hath respect both to per- 
sons and things. 

1. To persons. Some persons are, in their own apprehen- 
sions, even further from Christ than any body else ; afar off, 
a great way off, yet a-coming, as the prodigal was. Now 
these many times are exceedingly afraid ; the sight of that 
distance that they think is betwixt Christ and them makes 
them afraid. As it is said in another place, " They that 
dwell in the uttermost parts, are afraid at thy tokens ;" so 
these are afraid they shall not speed, nor obtain that for 
which they come to God. But the scripture says, " He is 
able to save to the uttermost (to the very hindermost) them 
that come to God by him." 

Two sorts of men seem to be far, very far from God. 
1. The town-sinner. 2. The great backslider. But both 
these, if they come, he is able to save to the uttermost. He 
is able to save them from all those dangers tha-t they fear 
will prevent their obtaining the grace and mercy they would 
have to help them in time of need. The publicans and har- 
lots enter into the kingdom of heaven. 

2. As this scripture respecteth persons, so it respecteth 
things. There are some things with which some are attended, 
that are coming to God by Christ, that make their coming 
hard, and very difficult. 

(1.) There is a more than ordinary breaking out in some 
of the corruptions of their nature. It seems as if all their 
lusts and vile passions of the flesh were become masters, and 



312 



CIIIIIST A COMrLETE SAVIOUR. 



might now do what they will with the soul. Yea, they take 
this man, and toss and tumble him like a ball in a large 
place. This man is not master of himself, of his thoughts, 
nor of his passions : his iniquities like the wind do carry him 
away. Ho thinks to go forward, but this wind blows him 
backward; he laboreth against this wind, but cannot find 
that he gctteth ground : he takes what advantage opportunity 
doth minister to him; but all he gets is to be beat out of 
heart, out of breath, out of courage : he stands still, and 
pants and gaspcth as for life. "I opened my mouth, and 
panted," said David, "for I longed for thy commandments." 
He sets forward again, but has nothing but labor and 
sorrow. 

(2.) Nay, to help forward his calamity, Satan's angels will 
not be wanting, both to trouble his head with the fumes of 
their stinking breath, or to throw up his heels in their dirty 
places. "And while he was yet a-coming, the devil threw 
him down and tare him." How many strange, hideous, and 
amazing blasphemies, have some of those that arc coming to 
Christ, had injected and fixed upon their spirits against him! 
Nothing so common to such as to have some hellish wish or 
other against God whom they are coming to, and against 
Christ too by whom they would come to him. These blasphe- 
mies are like those frogs that I have heard of, that will leap 
up, and catch hold o\\ and hang by their claws. 'Mow help, 
Lord] now Lord Jesus, what shall I do? now Son of David 
have mercy opon me!' 1 say, to say these words is hard 

Work for such a one. l>ut Christ is able to save to the utter- 
most this oomer imt<> Qod by him. 

(').) There are also the oppositions of sense and reason 
hard at WOrk, fi» the devil, against the soul. The men of 

his <»wn house are risen up against him. One's sense and 

• n, one Would think, should not fall in with the devil 

insl ourselves; and yet nothing more common, nothing 

more natural, than fir our own Bense and reason t^ turn un- 



HE SAVES TO THE UTTERMOST. 313 

natural, and war both against our God and us. And now it 
is hard coming to God. Better can a man hear, and deal 
with any objections against himself, than with those that 
himself doth make against himself. They lie close, stick 
fast, speak aloud, and will be heard; yea, will haunt and 
hunt him (as the devil doth some) in every hole and corner. 
But come, man; come to Christ, for he is able to save to the 
uttermost. 

(4.) Now guilt is the consequence and fruit of all this; 
and what so intolerable a burden as guilt ? They talk of the 
stones, and of the sand3 of the sea, but it is guilt that breaks 
the heart with its burden. And Satan has the art of making 
the uttermost of every sin ; he can blow it up, make it swell, 
make every hair of the head as big as a cedar. He can tell 
how to make it a heinous offence, an unpardonable offence, 
an offence of that continuance, and committed against so 
much light, that (says he) i it is impossible it should ever be 
forgiven/ But, soul, Christ is able to save to the uttermost; 
he can do u exceeding abundantly above all that we can ask 
or think. ;; 

(5.) Join to all this, the rage of persecuting men ; which 
thing of itself, is sufficient to quash and break to pieces all 
desires to come to God by Christ; yea, and it doth do so to 
thousands that are not willing to go to hell. Yet thou art 
kept, and made to go panting on; a whole world of men, and 
devils, and sin, are not able to keep thee from coming. But 
how comes it to pass that thou art so hearty, that thou set- 
test thy face against so much wind and weather? I dare 
gay it arises not from thyself, nor from any of thine enemies. 
This comes from God, though thou art not aware thereof; 
and is obtained for thee by the intercession of the blessed 
Son of God, who is also able to save thee to the uttermost; 
that comes to God by him. 

(6.) And for conclusion as to this, I will add, that there 
is much of the honor of the Lord Jesus engaged, as to the 

27 



314 CHRIST A COMPLETE SAVIOUR. 

saving of the coming man to the uttermost. " I am glori- 
fied in them," saith he. He is exalted to be a Saviour; and 
if the Blessed One doth count it an exaltation to be a sa- 
viour, surely it is an exaltation to be a saviour, and a great 
one. " They shall cry unto the Lord because of their op- 
pressors ; and he shall send them a saviour, and a great one, 
and he shall deliver them." If it is a glory to be a saviour, 
a great saviour, then it is a glory for a saviour, a great one, 
to save, and save, and save to the uttermost ; to the utter- 
most man, to the uttermost sin, to the uttermost temptation. 
And hence it is, that he saith again, speaking of the 
transgressions, sins, and iniquities, that he would pardon, that 
it should turn to him for a name of joy, a praise, and an honor 
before all nations. He therefore counts in an honor to be a 
great saviour ; to save men to the uttermost. 

When Moses said, "I beseech thee show me thy glory," 
the answer was, "I will make all my goodness pass before 
thee; and I will proclaim the name of the Lord before thee." 
And when he came indeed to make proclamation, then he 
proclaimed, u The Lord, the Lord God, merciful and gracious, 
long-suffering, and abundant in goodness and truth, keeping 
mercy for thousands, forgiving iniquity, and transgression, 
and sin, and that will by no means clear the guilty;" that is, 
and that will by no means clear them that will not come to 
me, that they may be saved. 

See here, if it is not by himself accounted his glory, to 
make his goodness, all his goodness pass before us: and how 
oan that be, if lie saveth not to the uttermost them that 
come unto God by him f For goodness is by US iimvi<e seen, 
but by those acts by which it expresseth itself to be so. 
And I am sure, to save, I o the uttermost, is one of 

the most eminent expressions by which we understand it is 
great goodness. 1 know goodness has many ways to express 

itself to he what it i-, to the world; hut then it expresseth 
its greatness when il pardons and savs to the uttermost. 



Christ's ability is our safety. 315 

1 My goodness, says Christ, extends not itself to my Father, 
but to my saints ; my Father has no need of my goodness, 
but my saints have ; and therefore it shall reach forth itself 
for their help, in whom is all my delight/ " And how 
great is thy goodness which thou hast laid up for them that 
fear thee ; which thou hast wrought for them that trust in 
thee before the sons of men !" 

It is therefore that which tendeth to get Christ a name, a 
fame, and glory, to be able to save to the uttermost them 
that come to God by him. 

But some may say, i What is the meaning of this word, 
u able V " Wherefore he is able to save." " He is able 
to save to the uttermost." How comes it to pass that his 
power to save is rather put in than his willingness ? For 
willingness, saith the soul, would better have pleased me.' 

I will speak two or three words in answer to this question. 
And, 

1. By this word "able" is suggested to us the sufficiency 
of his merit ; the great worthiness of his merit : for, as in- 
tercessor, he sticks fast by his merit. All his petitions, 
prayers, or supplications, are grounded upon the worthiness 
of his person as mediator, and on the validity of his offering, 
as priest. This is the more clear, if you consider the reason 
why those priests and sacrifices under the law, could not 
make the worshippers perfect : it was, I say, because there 
wanted in them worthiness, and merit in their sacrifices. 
But Christ, when he came and offered his sacrifice, did by 
that one act " perfect for ever them that are sanctified," or 
set apart for glory. Wherefore this man, after he had 
offered up one sacrifice for sin, for ever sat down on the right 
hand of God. 

When Moses prayed for the people of Israel, he thus said, 
"And now, I beseech thee, let the power of my Lord be 
great, according as thou hast spoken." But what had he 
spoken ? " The Lord is long-suffering, and of great mercy, 



316 CHRIST A COMPLETE SAVIOUR. 

forgiving iniquity and transgression, and by no means clear- 
ing the guilty. Pardon, I beseech thee, the iniquity of this 
people, according unto the greatness of thy mercy, and as 
thou hast forgiven this people, from Egypt, even until now/' 
2. Has he but power, we know lie is willing, else he would 
not have promised : it is also his glory to pardon and save. 
So then, in his ability lies our safety. "What if he were ever 
so willing ; if he were not of ability sufficient, what would 
his willingness do? But he has showed, as I said, his 
willingness by promising, " Him that cometh to me, I will 
in no wise cast out;" so that now our comfort lies in his 
power, in that he is able to make good his word. And this 
also will then be seen, when he hath saved them that come 
to God by him; when he hath saved them to the uttermost; 
not to the uttermost of his ability, but to the uttermost of 
our necessity. For to the uttermost of his ability, I believe 
he never will be put to it to save his church; not that 
he is loath so to save, but because there is no need so to 
save. He shall not need to put out all his power, and to 
press the utmost of his merit for the saving of his church. 
Alas ! there is sufficiency of merit in him, to save a thou- 
sand times as many as are like to be saved by him. " He 
is able to do exceeding abundantly above all that we ask 
or think. 11 Measure not therefore what he can do, by 
what he has done, doth, or will do ; neither do thou inter- 
pret this word "to the uttermost/ 1 as if it related to the ut- 
termost of his ability, but rather as it rclatcth (for so it doth 
indeed) to the greatness of thy necessity: for as he is able 
t<> save thee, though thy condition be, as it maybe supposed 

to be, the WOTSi that ever man was in that was saved; so 
he is able to save thee though thy condition were ten times 
worse than it is. 

What ! Shall not the worthiness of the Son of God be 
sufficient to save from the Bin of man? or shall the sin of 
the world 1m- of that weigh! to destroy, that il shall put 



A THOUSAND-FOLD ABILITY IN CHRIST. 317 

Christ Jesus to the uttermost of the worth of his person 
and merit, to save therefrom ? I believe it is blasphemy to 
think so. We can easily imagine that he can save all the 
world, that is, that he is of ability to do it. But we cannot im- 
agine that he can do more than we think he can. But our 
imagination and thoughts set no bound to his ability : u He 
is able to do exceeding abundantly above all that we ask 
or think j" but what that is, I saj r , no man can think, no 
man can imagine. So then, Jesus Christ can do more than 
ever any man thought he could do, as to saving : he can do, 
we know not what. 

This therefore should encourage comers to come to him, 
and them that come to hope. This, I say, should encourage 
them to let out, to lengthen and heighten their thoughts by 
the word, "to the uttermost/' seeing he can "save to the 
uttermost them that come to God by him." 



27* 



CHAPTER III. 

SOME IMPORTANT INFERENCES. 

And now I come to the third thing that I told you I 
should speak of ; and that is, of those inferences that may be 
gathered from these words. 

1. Are they that are justified by Christ's blood such as 
have need yet to be saved by his intercession ? Then from 
hence it follows, that justification will stand with inqicrfcc- 
tion. It doth not therefore follow, that a justified man is 
without infirmity; for he that is without infirmity, that is, 
perfect with absolute perfection, has no need to be saved by 
an act yet to be performed by a mediator, and his mediation. 

When I say justification will stand with imperfection, I 
do not mean, that it will allow, countenance, or approve 
thereof; but I mean, there is no necessity of our perfection, 
of our personal perfection, as to our justification, and that 
we are justified without it; yea, that that imperfection in jus- 
tified persons remains. 

Again, when I say that justification will stand with imper- 
fection, I do not mean that as to our justification we are im- 
perfect; for in that we are complete : we arc complete in him 
who is our justice. If otherwise, the imperfection is in the 
matter that justifieth us, which is the righteousness of Christ; 
yen, and to say bo, would conclude that wrong judgment pro- 
oeedeth from him thai imputeth tint righteousness to us to 
justification, Bince an imperfect thin-!; is imputed to us for 

justification. Uut far be it from any (thai believe that God 

is true) to imagine such a thing: all his works arc perfect, 
there is nothing wanting in them as to the present design. 
(318) 



SINFUL IMPERFECTIONS OF SAINTS. 319 

But what then do we mean when we say, justification will 
stand with a state of imperfection? 

Answ. Why, I mean, that justified men are yet sinners in 
themselves, are yet full of imperfections, yea, sinful imper- 
fections. Justified Paul said, " I know that in me (that is, 
in my flesh) dwells no good thing." While we are yet sin- 
ners, we are justified by the blood of Christ; hence again, it 
is said, he " justifies the ungodly." Justification then, only 
covereth our sin from the sight of God ; it maketh us not 
perfect with inherent perfection. But God, for the sake of 
that righteousness which, by his grace, is imputed to us, de- 
clareth us quit and discharged from the curse, and sees sin 
in us no more to condemnation. 

And this is the reason, or one reason, why they that are 
justified have need of an intercessor; namely, to save us 
from the evil of the sin that remains in our flesh, after we 
are justified by grace, through Christ, and set free from the 
law as to condemnation. Therefore, as it is said, we are 
saved, so it is said, " He is able also to save them to the 
uttermost that come to God by him, seeing he ever liveth to 
make intercession for them." 

The godly (for now we will call them the godly, though 
there is yet abundance of sin in them) feel in themselves 
many things, even after justification, by which they are con- 
vinced they are still attended with personal sinful imperfec- 
tions. For example, 

(1.) They often feel unbelief, fear, mistrust, doubting, de- 
spondings, murmurings, blasphemies, pride, lightness, fool- 
ishness, avarice, fleshly lusts, heartlessness to good, wicked 
desires, low thoughts of Christ, too good thoughts of sin, 
and, at times too great an itching after the worst of im- 
moralities. 

(2.) They feel in themselves an aptness to incline to errors; 
as to lean to the works of the law for justification; to ques- 
tion the truth of the resurrection and judgment to come; to 



320 CHRIST A COMPLETE SAVIOUR. 

dissemble and play the hypocrite in profession and in perform- 
ance of duties; to do religious duties rather to please man 
than God, who trieth the heart. 

(3.) They feel an inclination in them, in times of trial, to 
faint under the cross; to seek too much to save themselves; 
to dissemble the known truth, for obtaining a little favor with 
men ; and to speak things that they ought not, that they may 
sleep in a whole skin. 

(4.) They feel, at times, wearisomeness in religious duties, 
but a natural propensity to things of the flesh. They feel a de- 
sire to go beyond bounds, both at board, and bed, and bodily 
exercise, and in all lawful recreation. 

(5.) They feel in themselves an aptness to take the advan- 
tage of using things that are lawful — as food, raiment, sleep, 
talk, estates, relations, beauty, wit, parts, and graces — to 
unlawful ends. These things, with many more of the like 
kind, the justified man finds, and feels in himself, to his 
humbling, and often casting down : and to save himself from 
the destroying evil of these, Christ ever liveth to make inter- 
cession for him. 

Again, the justified man is imperfect in his graces; and 
therefore needeth to be saved, by the intercession of Christ, 
from the bad fruits that that imperfection yields. 

Justifying righteousness is accompanied with graces, the 
graces of the Spirit. Though these graces are not that mat- 
ter by and through which we arc justified, nor any part 
thereof, (that being only the obedience of Christ imputed to 
us of mere pleasure and goodwill); yet, I say, they come 
when justification comes; and though they are not so easily 
discerned at the first, they show forth themselves afterwards. 
But, 1 say, how many soever they are, and how fast soever 
they grow, their utmost arrivemenl here is but to a state short 
of perfection. 

None of the graces of God's Spirit in our hearts, can do 
their work in us without shortness; and that because of their 






DEFECTS IN OUR GRACES. 321 

own imperfections, and also because of the opposition that 
they meet with from our flesh. Take for example, 

(1.) Faith, which is the root grace, the grand grace; its 
shortness is sufficiently manifest, by its shortness of appre- 
hension of things pertaining to the person, offices, relations, 
and works of Christ, now in the heavenly place, for us. It 
is also very defective in its fetching comfort from the word 
to us, and continuing it with us, when, at any time, we attain 
unto it; in its receiving strength to subdue sin, and in its puri- 
fyings of the heart. Though indeed it doth what it doth in 
reality, yet how short is it of doing it thoroughly ? Often- 
times, were it not for supplies, by virtue of the intercession 
of Christ, faith would fail of performing its office in any 
measure. 

(2.) There is hope, another grace of the Spirit, bestowed 
upon us; and how often is that also, as to the excellency of 
working, made to flag! "I shall perish," said David; "I 
am cut off from before thine eyes." And now, where was 
his hope, in the right gospel-discovery of it? Also, all our 
fear of men, and fears of death, and fears of judgment, arise 
from the imperfections of hope. But from all those faults 
Christ saves us by his intercession. 

(3.) There is love, that should be in us as hot as fire. It 
is compared to fire, to fire of the hottest sort; yea, it is said 
to be hotter than "the coals of juniper." But who finds this 
heat in love, so much as for one poor quarter of an hour to- 
gether? Some little flashes, perhaps some, at some times, 
may feel; but where is that constant burning of affection, 
that the word, the love of God, and the love of Christ, call 
for ? yea, and that the necessities of the poor and afflicted 
members of Christ call for also? Ah! love is cold in these 
frozen days, and short when it is at the highest. 

The grace of humility, where is it ? Who has a thimble- 
full thereof? Where is he that is clothed with humility, 



322 CHRIST A COMrLETE SAVIOUR. 

and that does what be is commanded il with all humility of 
mind V 

For zeal, where is that ? Zeal for God against sin, pro- 
faneness, superstition, and idolatry. I speak now to the 
godly, who have this zeal in the root and habit ; but, Oh ! 
how little of it puts forth itself into action, in such a day as 
this is ! 

There are reverence, fear, and standing in awe of God's 
word and judgments : where are the excellent workings 
thereof to be found ? And where there are most, how far 
short of perfect acts are they? 

Simplicity, and godly sincerity also, with how much alloy 
are they mixed in the best, especially among those of the 
saints that are rich, who have got the poor and beggarly art 
of complimenting ! For the more compliment, the less sin- 
cerity. Many words will not fill a bushel ; " but in the 
multitude of words there lacks not sin." Plain men are 
thin come up in this day; to find a mouth without fraud and 
deceit now, is a rare thing. 

Thus might one count up all the graces of the Spirit, and 
show wherein every one of them is scanty, and wanting per- 
fection. Now, look, what they want of perfection is supplied 
with sin and vanity; for there is a fulness of flesh and sin 
at hand, to fill up all the vacant places in our souls. 
There is no plac i in fche souls of the godly, but it is filled up 
with darl hen the light is wanting, and with sin, so 

far forth ie wanting. Satan also diligently waiteth 

to oome in at fche door, if Careless has lefl it a little ajar. 

But, oh ! fche grace of cur Lord Jesns Christ, who ever 

liveth to make intercession for as, and by so doing, saves us 

from all the evils of oar imperfect graces, and from all the 

1], and sin, and Satan, get upon us 

Further, as Christ Jesus our Lord doth save us, by bis 

, from that liurf that would unavoidably come 



IMPERFECTION OF OUR DUTIES. 323 

upon us by these ; so also, by that we are saved from the 
evil that is at any time found in any or all our holy duties, 
or those performances that it is our duty daily to be found 
in. That our duties are imperfect, follows upon what was 
discoursed before ; for if our graces be imperfect, how can 
our duties but be so too ? 

Our prayers, how imperfect are they ? With how much 
unbelief are they mixed ? How apt is our tongue to run in 
prayer before our hearts ? With how much earnestness do 
our lips move, while our hearts lie within as cold as a clod ? 
Yea, and ofttimes it is to be feared, we ask for that with our 
mouth, that we care not whether we have or no. Where is 
the man that pursues, with all his might, what but now he 
seemed to ask for with all his heart ? Prayer is become a 
shell, a piece of formality, a very empty thing, as to the 
spirit and life of prayer, at this day. I speak now of the 
prayers of the godly. 

I once met with a poor woman, that in the greatest of her 
distresses, told me, she did use to rise in the night, in cold 
weather, and pray to God, while she sweat with fears of the 
loss of her prayer, and desires that her soul might be saved. 
I have heard of many that have prayed, but of few that have 
prayed till they have sweat, by reason of their wrestling with 
God for mercy in that duty. 

There is the duty of almsgiving, another gospel perform- 
ance ) but how poorly is it done in our days ? We have so 
many foolish ways to lay out money in toys, and fool's 
baubles for our children, that we can spare none, or very 
little, for the relief of the poor. Also, do not many give 
that to their dogs, yea, let it lie in their houses until it 
stinks so vilely that neither dog nor cat will eat it, which 
had it been bestowed well in time, might have been a succor 
and nourishment to some poor member of Christ ? 

There is hearing of the word j but, alas ! the place of 
hearing is the place of sleeping, with many a fine professor. 






B24 CHRIST A COMPLETE SAVIOUR. 

J have often observed, that those that keep Bhope can briskly 

attend upon a twopenny customer; but when they oome 
themselves to God's market, they spend their time too much 

in U-tting their thoughts wander from God's eommandments, 
or in a nasty drowsy way. The heads, also, ami hearts o( 
most hearers, are to the word, as the sieve is to water; they 
ean hold no sermons, remember no text, bring home no 
proofs, produoe none of the discourse to the edification and 
profit of others. And do not the best take up too mueh in 
hearing, and mind too little, what the word of God calls for 
at their hands, to perform it with a good conscience '. ; 

There is faithfulness in callings, faithfulness to brethren. 
faithfulness to the world, faithfulness to children, to servai 

U according to our place and capacity. Oh ! how little 
of it is there found in the mouths and lives, to speak nothing 
9, of professors | 

I will proceed no farther in this kind ot^ repetition o\^ 
things; only thus mueh give me leave to Bay over again, 
even many of the truly godlj ry faulty here. But 

what would they do if there were not one always at the 
right hand of God, by in; l kind of 

iniquiti< 

2. Are those that are justified by the blood of Chv 
such, after that, as have need also o( a daily saving by 
Christ's inter From hence then we m:iy infer, that 

! ui wtU 
the saints. 

It i- n^t justification thai ean secure us from bei 

. Satan hath desired to 
;." 
There are two tiling thai do encourage the devil to set 

lie knOWS not who are the 
r all that pi he will 

make trial if he I 

riah. A be hath had I 



WITAT ENCOURAGES SATAN'S ASSAULTS. 825 

way. Many a brave professor lias lie overcome : he has cast 
Fome of the stars from heaven to earth. He picked one out 
from among the apostles, and one, as it is thought from 
among the seven deacons, and many from Christ's disciples. 
But how many think you now-a-days doth he utterly destroy 
with his net? (2.) If it so happeneth that he cannot destroy, 
because Christ hy his intercession prevaileth; yet will he 
set upon the church to defile and aflliet it. For if he can 
but get us to fall with Petar, then he has obtained that dis- 
honor he brought to God, the weak to be stumbled, and the 
world offended, and the gospel vilified and reproached. Or 
if he cannot throw up our heels, yet by buffeting us, he can 
grieve us, afflict us, put us to pain, fright us, drive us to 
many doubts, and make our life very uncomfortable unto us, 
and make us go groaning to our Father's house. But 
blessed be God for his Christ, and that " he ever liveth to 
make intercession for us." 

3. Are those that are justified by the blood of Christ, such 
as, after that, have need to be saved by Christ's interces- 
sion ? Then hence I infer, that it is dangerous going about 
any thirty in our own name and strenyth. 

If we would have helps from the intercession of Christ, 
let us have a care that we do what we do according to the 
word of Christ. Do what he bids us, as well as we can, as 
he bids us: then we need not doubt but to have help and 
salvation in those duties, by the intercession of Christ. "Do 
all/' says the apostle, a in the name of the Lord Jesus 
Christ." <0 but then tho devil and the world will be most 
of all offended.' Well well; but if you look to Christ and 
do nothing but as in his fear, by his word, in his name, you 
may be sure of what help his intercession can afford you; 
and that can afford you much help, not only to begin, but 
to go through with your work, in some good measure, as you 
should. By that also you shall be secured from those dan- 
gers, if not temptations to dangers, that those that go out 

28 



S26 CHRIST A COMPLETE SAVIOUR. 

about business in their own names and strength shall be sure 
to meet withal. 

4. Are those that are justified by the blood of Christ, 
such as, after that, have need of being saved by Christ's in- 
tercession? Then hence I infer again, that God has a great 
dislike of the si?is of his own people, and would fall upon them 
in judgment and anger, much more severe than he doth, were 
it not for Christ's intercession. 

The gospel is not, as some think, a loose and licentious 
doctrine, nor God's discipline of his church a negligent and 
careless discipline; for though those that believe already, 
have also an intercessor, yet God to show his detestation 
against sin, doth often make them feel to purpose the 
weight of his fingers. The sincere, that lain would walk with 
God, have felt what I say, and that to the breaking of their 
bones full oft. The loose ones, and those that God loves not, 
may be utter strangers as to this; but those that are his own 
indeed, do know it is otherwise: "You have I know above 
all others/' says God, u therefore you will I punish for your 
iniquities." 

God keeps a very strict house among his children. David 
found it so; Ilcman found it so; Job found it so; and the 
church of God has ever found it so. And I know not that 
his mind is ever the less against sin, notwithstanding we have 
an intercessor. True, our intercessor saves us from damning 
evils, from damning judgments; but he neither doth, nor 
will, secure us from temporal punishment, fr ttual pun- 

ishment, on! ay ourselves, and walk in his 

fear. I would to Gtod, that those who are otherwise minded, 
did but feel, for three or four months, something of what I 
hare fell for several years together, for base, sinful thoughts. 
I wish it, I say, if it might be for their good, and for the 
better regulating their understandings. But whether they 

obtain my wittfa I IT6 I am, that God is no COUlitc- 

nancer of sin; n<> ; not in his own people: nay, he will bear 



CHRIST IS THE FINISHER OF SALVATION. 327 

it least of all in them. And as for others, however he may, 
for a while, have patience towards them, if perhaps his good- 
ness may lead them to repentance; yet the day is coming, 
when he will pay the carnal and hypocrites home, with de- 
vouring fire for their offences. 

But if our holy God will not let us go altogether unpun- 
ished, though we have so able and blessed an intercessor, 
that has always to present God with, on our behalf, so 
valuable a price of his own blood, now before the throne of 
grace; what should we have done, if there had been no 
days-man, none to plead for us, or to make intercession on 
our behalf? Read Jer. xxx. 11. "For I am with thee, saith 
the Lord to save thee : though I make a full end of all na- 
tions whither I have scattered thee, yet I will not make a 
full end of thee ; but I will correct thee in measure, and will 
not leave thee altogether unpunished." If it be so, I say, 
what had become of us, if we had no intercessor? and what 
will become of them concerning whom the Lord has said 
already, "I will not take up their names in my lips" — "I 
pray not for them?" 

5. Are those that are already justified by the blood of 
Christ, yet such as have need of being saved by his inter- 
cession ? Then hence I infer, that Christ is not only the be- 
ginner, hut the completer of oar salvation. 

He is, as the Holy Ghost calls him, The author and fin- 
isher of our faith; or, as he calls him again, The author of 
our eternal salvation; of salvation throughout, from the be- 
ginning to the end, from first to last. His hands have laid 
the foundation of it, in his own blood; and his hands shall 
finish it, by his intercession. As he has laid the beginning 
fastly, so he shall bring forth the head stone with shoutings; 
and we shall cry, Grace, grace! at the last; salvation be- 
longeth only to the Lord ! 

Many there be that begin with grace, and end with works, 
and think that this is the only way. Indeed works will save 



328 CHRIST A COMPLETE SAVIOUR. 

from temporal punishments, when their imperfections are 
purged from them by the intercession of Christ; but to be 
saved and brought to glory, to be carried through this dan- 
gerous world, from my first moving after Christ, until I set 
my foot within the gates of paradise, this is the work of my 
Mediator, of my high priest and intercessor. It is he that 
fetches us again when we are run away; it is he that liftcth 
us up when the devil and sin have thrown us down; it is he 
that quickeneth us when we grow cold; it is he that com- 
forteth us when we despair; it is he that obtains fresh par- 
don when we have contracted sin; and he that purges our 
consciences when they are loaded with guilt. 

I know also, that rewards do wait for them in heaven, 
that do believe in Christ, and shall do well on earth; but this 
is not a reward of merit, but of grace. We are saved by 
Christ; brought to glory by Christ; and all our works are 
no otherways made acceptable to God, but by the person and 
personal excellences and works of Christ. Therefore what- 
ever the jewels arc, and the bracelets, and the pearls, that 
thou shalt be adorned with as a reward of services done for 
God in the world; for them thou must thank Christ, and be- 
fore all, confess that he was the meritorious cause thereof. 
He saves us and saves our services too. They would be all 
cast back as dung in our faces were they not rinsed and 
Washed in the Mood, were they not sweetened and perfumed 
in the incense, and conveyed to (Jod himself through the 
white band of Jesus Christ; for that is his golden censer; 

from thenoe alone ascends the smoke that is in the nostrils 
of (Jod of such a swc'i Baror. 

0. Are these that are already justified by the blood of 

Christ, such M do Still Stand iu need of being saved by his 

intercession? Then hence I infer again, that we thathave 
been sewed hitherto) and preserved from the dangers that we 
have met with since our first conth rsion to this moment y should 
aeeribe ike glory to Jesus Christ — to God l>y Jesus Christ. 



LOOK STILL TO CHRIST. 829 

" I have prayed that thy faith fail not." — u I pray that 
thou wouldst keep them from the evil/' — here is the true 
cause of our standing, and of our continuing in the faith and 
holy profession of the gospel to this very day. Wherefore 
we must give the glory of all to God by Christ. "I will not 
trust in my bow (saith David), neither shall my sword save 
me. But thou hast saved us from our enemies, and hast 
put them to shame that hated us. In God we boast all the 
day long, and praise thy name for ever." " He causeth us 
always to triumph in Christ;" " We rejoice in Christ Jesus, 
and have no confidence in the flesh." Thus you see, that 
both in the Old and New Testament, all the glory is given 
to the Lord, as well for preservation to heaven, as for justi- 
fication to life. And he that is well acquainted with him- 
self, will do this readily; though light-heads, and such as 
are not acquainted with the desperate evil that is in their 
natures, will sacrifice to their own net. But such will so 
sacrifice but a while. Soon Death is coming, and he will put 
them into the view of what they see not now, and will feed 
sweetly upon them, because they made not the Lord their 
trust. And therefore ascribe thou the glory of the pre- 
servation of thy soul in the faith hitherto, to that salvation 
which Christ Jesus our Lord obtaineth for thee by his; 
intercession. 

7. Are those that are already justified by the blood of 
Christ, such as do still stand in need of being saved by his 
intercession ? then is this also to be inferred from hence, 
that saints should hole to him for that saving that they shall 
yet have need of, betwixt this and their day of dissolution, 
yea, from henceforward, even to the day of judgment. I say 
they should still look to him for the remaining part of their 
salvation, or for that of their salvation which is yet behind; 
and let them look for it with confidence, for it is in a faith- 
ful hand. 

And for thy encouragement, to look and hope for the 
28* 



ooO CHRIST A COMPLETE SAVIOUH. 

completing of thy salvation in glory, let me present thee 
with a few things. 

Remember that the hardest or worst part of the work of 
thy Saviour is over. His bloody work, his bearing of thy 
sin and curse, his loss of the light of his Father's face for a 
time, his dying upon the cursed tree, — that was the worst, 
the sorest, the hardest, and most difficult part of the work 
of redemption; and yet this he did willingly, cheerfully, 
and without thy desires; yea, this he did as considering 
those for whom he did it in a state of rebellion and enmity 
to him. 

Consider also, that ho has made a beginning with thy soul 
to reconcile thee to God, and to that end has bestowed his 
justice upon thee, put his Spirit within thee, and begun to 
make the unwieldable mountain and rock, thy heart, to turn 
towards him, and desire after him, to believe in him, and 
rejoice in him. 

Consider also, that some comfortable pledges of his love 
thou hast already received; namely, such as to feel the 
sweetness of his love; as to see the light of his countenance; 
U to be made to know his power, in raising thee when 
thou wast down; and how he has m:ule thee stand while 
hell has been pushing at thee, utterly to overthrow thee. 

Thou mayest consider also, that what remains behind of 
tho work of thy salvation in his hands, as it is the most easy 
part, so the most comfortable, and that part which will 
more immediately issue in his glory ; and therefore he will 

mind it. 

Thai which is behind is also more late in bis hand, than 
if it was in thine own. Ee he is powerful, he is 

faithful, and therefore will manage that part that is lacking 

to our salvation, well, until he lias completed it. It is his 
love to theo that has made him put no trust in thee. lie 
knows that he can himself bring thee to his kingdom most 






LIVE IN LIVELY HOPE. 331 

surely, and therefore has not left that work to thee, no, nor 
any part thereof. 

Live in hope then, in a lively hope, that since Christ is 
risen from the dead, he lives to make intercession for thee ; 
and that thou shalt reap the blessed benefit of this two-fold 
salvation that is wrought, and that is working out for thee, 
by Jesus Christ our Lord. And thus have we treated of 
the benefit of his intercession, in that he is able to save to 
the uttermost. And this leads me to the third particular. 



CHAPTER IV. 

THE PERSONS INTERESTED IN CHRIST* S INTERCESSION. 

The third great thing is to show who are the persons 
interested in this intercession of Christ. And they are those 
that come to God by him. " Wherefore he is able also to save 
thcni," — "to save to the uttermost them that come to God 
by him, seeing he ever liveth to make intercession for them." 

A little first to comment upon the order of the words, 
u that come unto God by him." 

1. There are that come unto God, but not by him ; and 
these are not included in this text — have not a share in this 
privilege. Thus the Jews came to God; the unbelieving 
Jews, who had a zeal of God, but not according to know- 
ledge. These submitted not to Christ, the righteousness of 
God, but thought to come to him by works of their own, or 
at least, as it were, by them, and so came short of salvation 
by grace, for that reigns to salvation only in Christ. To these 
Christ's person and undertakings were a stumbling stone; 
for at him they stumbled, and did split themselves to pieces, 
though they indeed were such as came to God for life. 

2. As there are that come to God, but not by Christ; so 
there arc that come to Christ, but not to God by him. Of 
tliis sort arc they, who hearing that Christ is Saviour, there- 
fore come to him for pardon; but cannot abide to come to 
God l>y him, for that he LS holy, and so Avill check their lusts, 
and will change thqir hearts and natures. .Mind me what I 
say: There arc a greal many that would be saved by Christ, 

but love not to be sanctified by God through him. These 
make a stop at Christ, and will go no further. Might such 
have pardon, they care not whether ever they went to heaven 

(332) 



THE SON ACTS NOT WITHOUT THE FATHER. 333 

or not. Of this kind of coming to Christ, I think it is, of 
which he warneth his disciples, when he saith, "In that day 
you shall ask me nothing. Verily, verily, I say unto you, 
whatsoever you shall ask the Father in my name, he will give 
it you." As if he should say, ( When you ask for any thing, 
make not a stop at me, but come to my Father by me. For 
they that come to me, and not to my Father, through me, 
will have nothing of what they come for/ 

Righteousness shall be imputed to us, if we believe in him 
that raised up Jesus our Lord from the dead. To come to 
Christ for a benefit, and stop there, and not come to God by 
him, prevaileth nothing. Here the mother of Zebedee's 
children erred, and about this it was that the Lord Jesus 
cautioned her : " Lord (saith she) grant that these my two sons 
may sit, one on thy right hand, and the other on thy left in 
thy kingdom." But what is the answer of Christ ? " To sit on 
my right hand, and on my left, is not mine to give, but for 
whom it is prepared of my Father." As if he should say, 
i Woman, of myself I do nothing; my Father worketh with 
me. Go therefore to him by me, for I am the way to him: 
what thou canst obtain of him by me, thou shalt have; that 
is to say, what of the things that pertain to eternal life, 
whether pardon or glory/ 

It is true, the Son has power to give pardon and glory, 
but he gives it not by himself, but by and according to the 
will of his Father. They therefore that come to him for an 
eternal good, and look not to the Father by him, come short 
thereof. I mean now pardon and glory. And hence, though 
it be said the Son of man hath power on earth to forgive 
sins, that is, to show the certainty of his Godhead, and 
the excellency of his mediation ; yet forgiveness of sin is said 
to lie more particularly in the hand of the Father, and that 
God for Christ's sake forgiveth us. 

The Father, as we see, will not forgive, unless we come 



334 CHRIST A COMPLETE SAVIOUR. 

to him by the Son; why then should we conceit that the Son 
will forgive those that come not to the Father by him? 

So then, justifying righteousness is in the Son, and with 
him also is intercession ; but forgiveness is with the Father • 
yea, the gift of the Holy Ghost, yea, and the power of im- 
puting of the righteousness of Christ is yet in the hand of the 
Father. Hence Christ prays to the Father to forgive, prays 
to the Father to send the Spirit, and it is God that imputeth 
righteousness to justification to us. The Father then doth 
nothing but for the sake of, and through the Son; the Son 
also doth nothing derogating from the glory of the Father. 
But it would be a derogation to the glory of the Father, if 
the Son should grant to save them that come not to the 
Father by him. Wherefore you that cry, Christ, Christ, de- 
lighting yourselves in the thoughts of forgiveness, but caro 
not to come by Christ to the Father for it, you are not at all 
concerned in this blessed text; for he only saves by his inter- 
cession them that come to God by him. 

There are three sorts of people that may be said to come 
to Christ, but not to God by him. 

1. They whose utmost design in coming is only that guilt 
and fear of damning may be removed from them. And there 
arc three signs of such a one. (1.) It is he that takes up in 
a belief of pardon, and so goes on in his course of carnality, 
as he did before. (2.) He whose comfort in the belief of 
pardon standeth alone, without other fruits of the Holy Ghost. 
(3.) He that haying been washed, can be content, as the sow, 
to tumble in the mire again, or as the dog that did spue, to 
lick up hifl vomit again. 

2. They may be said to come to Christ, but not to God 
by him, who do pick and choose doctrines; itching only after 
that whi<h Bounds of grace, but secretly abhorring that which 

presseth to moral g Iness. These did never see (Jod, what 

notions soever they may have of the Lord Jesus, and of for- 
giveness from him. 



GOD IS THE CniEF GOOD. 335 

3. They surely did never come to God by Christ, however 
they may boast of the grace of Christ, that will from the 
freeness of gospel-grace plead an indulgence for sin. 

And now to speak a few words of coming to God, of 
coming such as the text intends. And in speaking of this, I 
must touch upon two things. 1. Concerning God. 2. Con- 
cerning the frame of the heart of him that comes to him. 

1. Of God. God is the chief good : good so as nothing is 
but himself. He is in himself most happy; yea, all good, 
and all true happiness is only to be found in God, as that 
which is essential to his nature ; nor is there any good, or 
any happiness in or with any creature or thing, but what is 
communicated to it by God. God is the only desirable good; 
nothing without him is worthy of our hearts. Eight 
thoughts of God are able to ravish the heart ; how much 
more happy is the man that has interest in God ! God 
alone is able by himself to put the soul into a more blessed, 
comfortable, and happy condition, than can the whole world ; 
yea, and more than if all the created happiness of all the 
angels of heaven did dwell in one man's bosom. God is the 
upholder of all creatures, and whatever they have that is a 
suitable good to their kind, it is from God. By God all 
things have their subsistence, and all the good that they 
enjoy. I cannot tell what to say. I am drowned. The 
life, the glory, the blessedness, the soul-satisfying goodness 
that is in God, is beyond all expression. 

2. Now there must be in us something of suitableness of 
spirit to this God, before we can be willing to come to him. 

Before, therefore, God has been with a man, and has left 
some impression of his glory upon him, that man cannot be 
willing to come to him aright. Hence it is said concerning 
Abraham, that, in order to his coming to God (and follow- 
ing him) aright, the Lord himself did show himself unto 
him. " Men, brethren, and fathers, hearken ; The God of 
glory appeared unto our father, Abraham, when he was in 



336 CHRIST A COMPLETE SAVIOUR. 

Mesopotamia, before he dwelt in Charran, and said unto 
him ; Get thee out of thy country, and from thy kindred, 
and come into the land which I shall show thee." 

It was this God of glory, the sight and vision of this God 
of glory, that provoked Abraham to leave his country and 
kindred to come after God. The reason why men are so 
careless and so indifferent about their coming to God, is 
because they have their eyes blinded, because they do not 
perceive his glory. God is so blessed a one, that did he not 
hide himself, and his glory, the whole world would be 
ravished with him : but he has, I will not say reasons of 
state, but reasons of glory; glorious reasons, why he hideth 
himself from the world, and appeareth but to particular ones. 
Now, by his thus appearing to Abraham, down fell Abra- 
ham's vanity, and his idolatrous fancies and affections ; and 
his heart began to turn unto God, for that there was in this 
appearance an alluring and soul-instructing voice. Hence 
that which Moses calls here an appearing, Christ calls a 
hearing, and a teaching, and a learning. "It is written in 
the prophets, And they shall be all taught of God. Every 
man therefore that hath heard, and learned of the Father, 
cometh unto mc :" that is, to God by me. But, I say, what 
must they hear and learn of the Father, but that Christ is 
the way to glory, the way to the God of glory? This is a 
drawing doctrine : wherefore that which in this verse is 
called, teaching and learning, is called in the verse before, 
the drawing of tlie Father, "No man can come tome, except 
the Father which hath .sent me, draw him;" that is, with 
powerful proposals, and alluring conclusions, and hcart-sub- 
duing influenc 

Having thus touched upon this, we will now proceed to 
show you what kind of people they are that come to God 
by Christ J and then shall draw some inferences from this also. 

There are therefore three Hurts of people that come to 



WHO COME TO GOD BY CHRIST. 337 

God by Christ. 1. Men newly awakened. 2. Men turned 
back from backsliding. 3. The sincere and upright believer. 

I. Men newly awakened. By awakened, I mean awakened 
thoroughly. So awakened as -to be made to see themselves, 
what they are ; the world, what it is ; the law, what it is ; 
hell, what it is ; death, what it is ; Christ, what he is ; and 
God, what he is; and also what judgment is. 

A man that will come to God by Christ aright, must needs, 
precedent to his so coming, have a competent knowledge of 
things of this kind. 

First, He must know himself, what a wretched and mis- 
erable sinner he is, before he will take one step forward in 
order to his coming to God by Christ. This is plain from a 
great many scriptures : as that of the parable of the prodi- 
gal, that account of the three thousand, that of the jailer, 
and those of many more besides. " The whole have no 
need of the physician." They were not the sound, and 
whole, but the lame and diseased, that came to him to be 
cured of their infirmities ; and it is not the righteous, but 
the sinners, that do well know themselves to be such, that 
come to God by Christ. 

It is not in the power of all the men on earth to make one 
man come to God by Christ, because it is not in their power 
to make men see their state by nature. And what should 
a man come to God for, that can live in the world without 
him? Reason says so, experience says so, the scripture 
beareth witness that so it is of a truth. It is a sight of 
what I am that must unroost me ; that must shake my soul, 
and make me leave my present rest. No man comes to God 
by Christ, but he that knows himself, and what sin hath 
done to him. That is the first. 

Secondly, As he must know himself, and what a wretch 
he is; so he must know the world, and what an empty thing 
it is. Cain did see himself, but saw not the emptiness of 

29 



S38 CHRIST A COMPLETE SAVIOUR. 

this world; and therefore, instead of going to God by Christ, 
he went to the world, and there did take up to his dying-day. 
The world is a great snare to the soul, even to the souls of 
awakened sinners, by reason of its big looks, and the fair 
promises that it makes to those that will please to entertain 
it. It will also make as though it could do as much to the 
quieting of the spirit, as either sermon, Bible or preacher. 
Yea, and it has its followers ready at its heels continually to 
blow its applause abroad, saying, "Who will show us any 
(other) good?" And though this their way is their folly, yet 
their posterity approveth their sayings. So that unless a 
man, under some awakenings, sees the emptiness of the 
world, he will take up in the good things thereof, and not 
come to God by Christ. Many there be now in hell that 
can seal to this truth. It was the world that took awakened 
Cain, awakened Judas, awakened Demas. Yea, Balaam, 
though he had some kind of visions of God, yet was kept 
by the world from coming to him aright. See with what 
earnestness the young man in the gospel came to Jesus 
Christ, and that for eternal life. He ran to him, he kneeled 
down to him, and asked (and that before a multitude) 
" Good master, what shall I do that I may inherit eternal 
life ?" And yet when he was told that, he could not come ; for 
the world soon steps betwixt that life and him, and persuades 
him to take up in itself; and so, for aught we know, he never 
looked after life more. 

There are four things in the world that have a tendency 
to lull an awakened man asleep, if God also makes him not 
afraid of the world. 

1. There is the bustle and cumber of the world, that will call 
a man off from looking after tin; salvation of his soul. This 
is intimated by the parable of the thorny around. Worldly 

cumber is a devilish thing. It will hurry a man from his 
bed without prayer; to a sermon, and from it again, without 
prayer. It will choke prayer, it will choke \\io word, it will 



DANGERS OF THE WORLD. 339 

choke convictions, it will choke the soul, and cause that 
awakening shall be to no saving purpose. 

2. There is the friendship of this world, to which if a man 
is not mortified, there is no coming for him to God by Christ. 
And a man can never be mortified to it, unless he shall see 
the emptiness and vanity of it. Whosoever makes himself 
a friend of this world, is the enemy of God : and how then 
can he come to him by Christ ? 

3. There are the terrors of the world; if a man stands 
in fear of them, he also will not come to God by Christ. 
"The fear of man brings a snare. " How many have, in all 
ages, been kept from coming to God aright, by the terrors 
of the world? yea, how many are there, who to one's think- 
ing, have almost got to the gates of heaven, and have been 
scared, and driven quite back again, by nothing Imt the 
terrors of this world ? This is that which Christ so cau- 
tioned his disciples about; for he knew it was a deadly 
thing. Peter also bids the saints beware of this, as of a thing 
very destructive. 

4. There is also the glory of the world, namely, honors, 
and greatness, and preferments : an absolute hindrance to 
convictions and awakenings. "How can ye believe," saith 
Christ, "that receive honor one of another, and seek not the 
honor that cometh from God?" If therefore a man is not in 
his affections crucified to these, it will keep him from coming 
to God aright. 

Thirdly, As a man must know himself, how vile he is, and 
know the world, how empty it is ; so he must know the law, 
how severe it is; else he will not come to God by Jesus 
Christ our Lord. 

A man that is under awakenings, is under a double dan- 
ger of falling short of coming to God by Christ, if he knows 
not the severity of the law. 1. He is either in danger of 
slighting its penalty; or, 2. Of seeking to make amends to 
it by doing good works; and nothing can keep him from 



340 CHRIST A COMPLETE SAVIOUR. 

splitting his soul upon one of these two rocks, but a sound 
knowledge of the severity of the law. 

He is in danger, I say, of slighting the penalty. This is 
seen by the practice of all the profane in the world Do they 
not know the law? Verily, many of them can say the ten 
commandments without book. But they do not know the 
severity of the law; and therefore when at any time awaken- 
ings come upon their consciences, they strive to drive away 
the guilt of one sin, by wallowing in the filth of another. 

But would they do thus, if they knew the severity of the 
law ? They would as soon eat fire. The severity of the law 
would be an intolerable, unsupportable burden to their con- 
sciences. It would drive them, and make them fly for refuge 
to lay hold on the hope set before them. 

Or, if he slights not the penalty, he will seek to make 
amends to it, by doing good works, for the sins he has 
committed. This is manifest by the practice of the Jews 
and Turks, and all that swerve on that hand, namely, to seek 
life and happiness by the law. Paul also was here before 
he met with Jesus in the way. This is natural to con- 
sciences that are awakened, unless also they have it given to 
see the true severity of the law. The which that thou mayest 
do, if my mite will help, I will cast in for thy conviction 
these four things : 

1. The law charges thee with its curse, as well for the 
pollution of thy nature, as for the defilements of thy life; 
yea, and if thou hadst never committed sinful acts, thy pol- 
lution of nature must Btand in the way t<> life, if thoucomest 
not to God for mercy bj ( Ihri 

l\ The law tab of and ol itb \(< oui 

as well for sinful thougl r lile and sinful actions. 

The very "though! of foolishness is sin," though it never 

bleaks out into act, ami will as surely merit the damnation 

of the soul, as will the greatest transgression in the world. 
3. If now thou oouldst keep all \\w oommandments, that 



KNOWLEDGE OF HELL NECESSARY. 341 

will do thee no good at all for life, "because thou hast sinned 
first: "And the soul that sinneth, shall die." Unless then 
thou canst endure the curse, and so in a legal way, overcome 
it, for the sins that thou hast committed, thou art gone, if 
thou comest not to God by Christ for mercy and pardon. 

4. And never think of repentance, thereby to stop the 
mouth of the law. For the law calleth not for repentance, 
but life; nor will it accept of any, shouldst thou mourn and 
weep for thy sins till thou hast made a sea of blood with 
tears. This, I say, thou must know, or thou wilt not come 
to God by Christ for life. For the knowledge of this will 
cause that thou shalt neither slight the severity of the law, nor 
trust to the works thereof for life. Now when thou doest 
neither of these, thou canst not but speed thee to God by 
Christ for life; for now thou hast no stay; pleasures are gone, 
all hope in thyself is gone. Thou now diest, and that is the 
way to live ; for this inward death is, or feels, like a hunger- 
bitten stomach, that cannot but crave meat and drink. Now 
it will be as possible for thee to sleep with thy finger in the 
fire, as to forbear craving mercy, so long as this knowledge 
remains. 

Fourthly, As a man must know himself, the emptiness of 
this world, and the law of God ; so it is necessary for him to 
know that there is a hell, and how insupportable the torments 
of it are : for all threatenings, curses, and determinations to 
punish in the next world will prove but fictions and scare- 
crows, if there be no woful place, no woful state, for the 
sinner to receive his wages in for sin, when his days are 
ended in this world. Wherefore this word, saved, supposeth 
such a place and state. "He is able to save" from hell, from 
the woful place, from the woful state of hell, them that 
come unto God by him. 

Christ therefore often insinuates the truth of a hell, in 
his invitations to the sinners of this world to come to him : 
as where he tells them, they shall be saved if they do ; they 

29* 



342 CHRIST A COMPLETE SAVIOUR. 

shall be damned if they do not. As if he had said, There 
is a hell, a terrible hell, and they that oome to me I will 
save them from it; but they that come not, the law will 
damn them in it. Therefore, that thou mayest indeed come 
to G-od by Christ for mercy, believe there is a hell, a woful, 
terrible place. Hell is God's prison ; he hath made it deep 
and large ! the punishments are by the power of his wrath, 
which will issue from his mouth like a stream of burning 
brimstone, ever kindling itself upon the soul. Thou must 
know this by the word, and fly from it, or thou shalt know 
it by thy sins, and lie and cry in it. 

I might enlarge, but if I did I should be swallowed up; 
for we are, while here, no more able to set forth the tor- 
ments of hell, than we are, while here, to set forth the joys 
of heaven. Only this may and ought to be said, that God 
is able, as to save, so to cast into hell : and as he is able 
to make heaven sweet, pleasurable, and glorious, beyond 
thought; so he is able to make the torments of hell so ex- 
quisite, so hot, so sharp, so intolerable, that no tongue can 
utter it, no, not the damned in hell themselves. 

If thou lovest thy soul, slight not the knowledge of hell, 
for that, and the law, are the spurs which Christ useth to 
prick souls forward to himself withal. What is the cause 
that sinners can play so delightfully with sin? It is that 
they forget that there is a hell for them to descend into for 
their so doing, when they go out of this world. For here 
usually lie gives a >top to our sinful course; we perceive 
that hell hath opened her month before us. Lest thou 
shouldst forget, 1 b< - lech thee another time, to retain a 
knowledge of hell in thine understanding, and applj the 
burning-hot thoughts thereof to thj nee. This is one 

way to make th( up thy heels, and mend thy pace 

in coming to Jesns Ohrist, and to God the Father by him. 

Fifthly, It is al ary, that he that cometh to God 

by the Lurd Jesus, should know what death is, and the un- 






KNOWLEDGE OF DEATH NECESSARY. S43 

certainty of its approaches upon ns. Death is, as I may call 
it, the feller, the cutter down. Death is that which puts a 
stop to a further living here, and that which lays man where 
it finds him : if he is in the faith in Jesus, it lays him down 
there to sleep, till the Lord comes : if he be not in the faith, 
it lays him down in his sins, until the Lord comes. Again, 
if thou hast some beginnings that look like good, and death 
should overtake thee before those beginnings are ripe, thy 
fruit will wither, and thou wilt fall short of being gathered 
into God's barn. Some men are cut off like the tops of the 
ears of corn, and some are even nipped by death in the very 
bud of their spring : but the safety is, when a man is ripe, 
and shall be gathered to his grave, as a shock of corn to the 
barn in its season. 

Now, if death should surprise and seize thee before thou 
art fit to die, all is lost. For there is no repentance in the 
grave ; or rather, as the wise man has it, " Whatsoever thy 
hand findeth to do, do it with thy might; for there is no 
work, nor device, nor knowledge, nor wisdom, in the grave, 
whither thou goest." 

Death is God's sergeant, God's bailiff, and he arrests in 
God's name when he comes, but seldom gives warning before 
he clappeth us on the shoulder. And when he arrests us, 
though he may stay a little while, and give us leave to pant, 
and tumble, and toss ourselves for a while upon a bed of 
languishing, yet at last he will prick our lungs, and let out 
our life, and then our soul will be poured upon the ground, 
yea, into hell, if we are not ready and prepared for the life 
everlasting. He that doth not watch for, and is not afraid 
lest death should prevent him, will not make haste to God 
by Christ. What Job said of temporal afflictions, such a 
one will death be, if thou art not aware : u When I looked 
for good, evil came. The day of affliction prevented me." 
If thou lookest, or beginnest to look for good, and the day 
of death shall cut thee off before thou hast found that good 



344 CHRIST A COMPLETE SAVIOUR. 

thou lookest for, all is lost, soul, and life, and heaven and 
all. Wherefore it is convenient that thou conclude the 
grave is thy house, and that thou make thy bed once a day 
in the grave : also that thou say unto corruption, li Thou 
art my father j and to the worm, Thou art my mother, and 
my sister." I say, be acquainted with the grave and death. 
The fool puts the evil day far away, but the wise man brings 
it nigh. Better be ready to die seven years before death 
comes, than want one day, one hour, one moment, one tear, 
one sorrowful sigh, at the remembrance of the ill-spent life 
that I have lived. This then is that which I admonish thee 
of, namely, that thou know death, what it is, what it doth, 
when it comes; also that thou consider well the danger 
that death leaves that man in, to whom he comes before he 
is ready, and prepared to be laid by it in the grave. 

Sixthly, Thou must also be made by thy awakenings to 
see what Christ is. This is of absolute necessity : for how 
can or shall a man be willing to come to Christ, that knows 
not what he is, what God has appointed him to do ? He is 
the Saviour : every man will say so. But to sense, smell, 
and taste, what saving is, and so to understand the nature 
of the office and work of a Saviour, is a rare thing, kept 
close from most, known but by some. Jesus of Nazareth is 
the Saviour, or the reconciler of men to God, in the body of 
his flesh, through death. This is he whose business in 
coming from heaven to earth was to save his people from 
their sins. Now, as was said, to know how he doth this, is 
thai which is needful to be inquired into: for some say he 
doth it one way, some he doth it another; (and it must be 

remembered, that we are now speaking of the salvation of 

that man, that from new or first awakenings is coming to 

Cod by Christ for life.) 

1. Some say he doth it by giving us precepts and laws to 
p, that we might be justified thereby. 



KNOWLEDGE OF CHRIST NECESSARY. 345 

2. Some say that he doth it by setting himself a pattern 
for us to follow him. 

3. Some again hold, that he doth it by our following the 
light within. 

But thou must take heed of all these, for he justifies us 
by none of these means (and thou dost need to be justified); 
I say, he justifieth us not, either by giving laws unto us, or 
by becoming our example, or by our following him in any 
sense, but by his blood shed for us. His blood is not laws, 
nor ordinances, nor commandments, but a price, a redeem- 
ing price. He justifies us, by bestowing upon us, not by 
expecting from us. He justifies us by his grace, not by our 
works. In a word, thou must be well grounded in the 
knowledge of what Christ is, and how men are justified by 
him, or thou wilt not come unto God by him. 

As thou must know him, and how men are justified by 
him, so thou must know the readiness that is in him to re- 
ceive and to do for those, what they need, that come unto 
God by him. Suppose his merits were ever so eflicacious, 
yet if it could be proved, that there is a loathness in him 
that these merits should be bestowed upon the coming ones, 
there would but few adventure to wait upon him. But now ? 
as he is full, so he is free. Nothing pleases him better, than 
to give what he has away, than to bestow it upon the poor 
and needy. And it will be convenient that thou, who art a 
coming soul, should know this for thy comfort to encourage 
thee to come to God by him. Take two or three sayings of 
his for the confirming of what is now said : " Come unto me, 
all ye that labor and are heavy laden, and I will give you 
rest." " All that the Father giveth me, shall come unto 
me; and him that cometh to me, I will in no wise cast out." 
"I am not come to call the righteous but sinners, to repent- 
ance. " " This is a faithful saying, and worthy of all accepta- 
tion, that Christ Jesus came into the world to save sinners, 
of whom I am chief." 



346 CHRIST A COMPLETE SAVIOUR. 

Seventhly, As a man that would come to God by Christ, 
must, antecedent to his so coming, know himself, what he is; 
the world, how empty it is; the law, how severe it is; death 
and what it is; and Christ and what he is; so also he must 
know God. "He that cometh to God must believe that he 
is, and that he is a rewarder of those that diligently se-ek 
him." God he must know, else how can the sinner propound 
him as his end, his ultimate end ? for so doth every one that 
indeed doth come to Christ aright. He comes to Christ, be- 
cause he is the way; he comes to God, because he is the end. 
But I say, if he knows him not, how can he propound him 
as the end ? The end is that for the sake of which I pro- 
pound to myself any thing, and for the sake of which I use 
any means. Now then, I would be saved; but why? Even 
because I would enjoy God. I come to Christ to be saved; 
and why? because I would enjoy God. I am sensible that 
sin has made me come short of the glory of God, and that 
Christ Jesus is he (the only one) that can put me into a con- 
dition to obtain the glory of God; and therefore I come to 
God by him. 

But I Bay again, who will propound God for his end, that 
knows him not, that knows him not aright? yea, that knows 
1 1 i iii not to bo worth being propounded as his end, in coming to 
Jesus Christ ? and he that thus knows him, must know him to 
be above all, best of all, and him in whom the soul shall find 
that content, that bliss, that glory and happiness, that can by 
no means be found elsewhere. And, I say, if this bo not 

found in God, the SOul will never propound him to himself 

ly, the highest, and ultimate end in its coming to 
s Christ; bul it will propound something else, even what 
it shall imagine to be the d: perhaps heaven, per- 

haps ease from guilt, perhaj to be kept out of hell, or the 
like. I do ii. .i say l»iit a man may propound all these to 
himself, in his coming to Jesus Christ; but if he propound 

th< Si- as his ultimate cud, B 9 tie: ( hiefesl good that ho seeks; 









KNOWLEDGE OF GOD IS NECESSARY. 347 

if the presence and enjoyment of God, of God's glorious 
majesty, be not a chief design, he is not concerned in the 
salvation that is propounded in our text. il He is able/' 
and so will " save to the uttermost them that come unto God 
by him." 

What is heaven without God? What is ease without the 
peace and enjoyment of God? What is deliverance from hell, 
without the enjoyment of God ? The propounding therefore 
these, and only these, to thyself for thy happiness, in thy 
coming to Jesus Christ, is a proposal not a hair's breadth 
higher than what a man without grace can propound. What, 
or who is he that would not go to heaven? What, or who 
is he that would not also have ease from the guilt of sin ? 
And where is the man that chooseth to go to hell ? But 
many there be that cannot abide God ; no, they like not to 
go to heaven, because God is there. If the devil had a 
heaven to bestow upon men, a vicious and a beastly heaven, 
(if it be lawful thus to speak) I durst pawn my soul upon it, 
were it a thousand times better than it is, that upon a bare 
invitation the foul fiend would have twenty to God's one. 
They, I say, cannot abide God; nay, for all the devil has 
nothing but a hell for them, yet how thick men go to him, 
but how thinly to God Almighty ! The nature of God lieth 
cross to the lusts of men. A holy God, a glorious holy God, 
an infinitely holy God; this spoils all. But to the soul that 
is awakened, and that is made to see things as they are, to 
him God is what he is in himself, the blessed, the highest, 
the only eternal good, and he without the enjoyment of 
whom all things would sound but empty in the ears of that 
soul. 

Now then, I advise thee that hast a mind to come to God 
by Christ, that thou seek the knowledge of God : " If thou 
seekest wisdom as silver, and searchest for her as for hid 
treasures; then shalt thou understand the fear of the Lord, 
and find the knowledge of God." 



348 CHRIST A COMPLETE SAVIOUR. 

And to encourage thee yet further, he is so desirous of 
communion with men, that he pardoneth sins for that. 
Hence he is called, not only loving, but love. "God is 
love : and he that dwelleth in love dwelleth in God and God 
in hiin." 

Methinks, when I consider what glory there is, at times, 
upon the creatures, and that all their glory is the workman- 
ship of God, Lord Jesus, say I, What is God himself? 
He may well be called the God of glory, as well as the glo- 
rious Lord; for as all glory is from him, so in him is an incon- 
ceivable well-spring of glory, of glory to be communicated 
to them that come by Christ to him. "Wherefore let the 
glory, and love, and bliss, and eternal happiness that is in 
God, allure thee to come to him by Christ. 

Eighthly, As thou shouldst, nay, must, have a good know- 
ledge of all these, so thou must have it of judgment to come. 
They that come to God by Christ, are said to fly from the 
wrath to come, to fly for refuge — to lay hold on the hope 
set before them. 

The judgment to come, is a warm thing to be thought of, 
an awakening thing to be thought of: it is called the eternal 
judgment, because it is, and will be, God's final conclusion 
with men. This day is called the great and notable day of 
the Lord; the day that shall burn like an oven; the day in 
which the angels shall gather the wicked together, as tares 
in bundles, t<> burn them, but the rest into his kingdom and 

glory. This day will be it in which all bowels of love and 

compassion shall be. shut upto the wicked, and that in which 
the floodgates of wrath shall be opened, by which a plenti- 
ful reward shall be given to evil d<>er<, but glory to the 

righteous. This i- ; the day in which men, if they could, 
would croc]) into the ground tor fearj but because they can- 
not, therefore they Will Call and cry to the mountains to fall 
Upon thciu, but they shall not; therefore they stand bound 
to bear their judgment. 



KNOWLEDGE OF THE JUDGMENT-DAY NECESSARY. 349 

This day will be the day of breaking up closet-councils, 
cabinet-councils, secret purposes, hidden thoughts; yea, God 
shall bring every work into judgment, with every secret 
thing. I say he shall do it then, for he will "both bring to 
light the hidden things of darkness, and will make manifest 
the counsels of the heart." This is the day that is appointed 
to put them to shame and contempt, that have in this world 
been bold and audacious in their vile and beastly ways. At 
this day God will cover all such bold and brazen faces with 
shame. Now they will blush till the blood is ready to burst 
through their cheeks. the confusion and shame that will 
cover their faces, while God is discovering to them what a 
vile, what a beastly, what an uncomely, and what an unrea- 
sonable life they lived in the world ! They shall see the 
contemned God that fed them, that clothed them, that gave 
them life and limb, and that maintained their breath in 
their nostrils. But, Oh ! when they see the gulf before 
them then, and all things ready to receive them in thither, 
then they will know what sinning against God means ! 

And I say, Thou that art for coming to God by Christ, 
must know this, and be well assured of this, or thou wilt 
never come to God by him. 

What of the glory of God shall be put upon them that do 
indeed come to him, will also help in this spiritual journey, 
if it be well considered by thee : but perhaps terror and 
unbelief will suffer thee to consider but little of that. How- 
ever, the things aforementioned will be goads, and will serve 
to prick thee forward; and if they do so, they will be God's 
great blessing unto thee, and that for which thou wilt give 
him thy thanks for ever. 

Thus I have in few words spoken something as to the first 
sort of comers to God by Christ; namely, of the coming 
of the newly awakened man. And I say again, if any of 
the things aforenamed be wanting, and are not with his 
heart, it is a question whether, notwithstanding all the noise 

30 



350 CHRIST A COMPLETE -SAVIOUR. 

that he may make about religion, he will ever come to God 
by Christ. 

If he knows not himself and the badness of his condition, 
wherefore should he come ? 

If he knows not the world and the emptiness and vanity 
thereof, wherefore should he come ? 

If he knows not the law and the severity thereof, where- 
fore should he come ? 

If he knows not hell and the torments thereof, wherefore 
should he come ? 

If he knows not what death is, wherefore should he 
come ? 

If he knows not the Father and the Son, how can he 
come ? 

And to know that there is a judgment to come, is as 
necessary to his coming, as most of the rest of the things 
propounded. Coming to God by Christ is for shelter, for 
safety, for advantage, and everlasting happiness. But he 
that knows not that, understands not the things aforemen- 
tioned — sees not this need of taking shelter, of flying for 
safety, of coming for advantage to God by Christ. 

I know there arc degrees of this knowledge ; and lie that 
baa it most warm upon him, in all likelihood, will make most 
haste, or, as David saith, will haste his escape from the 
windy storm and tempest; and he that Bees least, is in 
danger of being tin 1 loiterer, and so of losing the prize. For 
all that run do not obtain it; all that fight do not win it ; 
and all that strive for it have it not. 

II. J shall now oome to tlic second man mentioned, 
namely, the mam tlm- d back from his backsliding, 

and speal also about hi.- coining again to QtoA by 

Christ 

There are iw>> things (remarkable in the returning of a 

backslider to Gfod by Christ The firtf is, that he vavesa 

aony bo the truth of all things spoken of before. 



THE RETURNING BACKSLIDER. 351 

He also gives a second testimony of the necessity of coming 
to God by Christ. 

Of the manner of his coming to God by Christ, perhaps I 
also may speak a word or two. But ; 

1. The returning again of the backslider, gives a second 
testimony to the truth of man's state being by nature 
miserable, of the vanity of this world, of the severity of the 
law, certainty of death, and terribleness of judgment to 
come. His first coming told them so, but his second coming 
tells them so with a double confirmation of the truth. 'It 
is so/ saith his first coming. i Oh ! it is so/ saith his 
second. The backsliding of a Christian comes through the 
overmuch persuading of Satan and lust that the man was 
mistaken, and that there was no such horror in the things 
from which he fled, nor so much good in the things to which 
he hasted. i Turn again, fool/ says the devil, l turn again 
to thy former course. I wonder what frenzy it was that 
drove thee to thy heels, and that made thee leave so much 
good behind thee, as other men find in the lusts of the flesh 
and the good of the world. As for the law, and death, and 
an imagination of the day of judgment, they are but mere 
scarecrows, set up by politic heads, to keep the ignorant in 
subjection/ 'Well/ says the backslider, ' I will go back 
again and see/ So, fool as he is, he goes back, and has all 
things ready to entertain him ; his conscience sleeps, the 
world smiles, flesh is sweet, carnal company compliments 
him, and all that can be got is presented to this backslider 
to accommodate him. But, behold, he doth again begin to 
see his own nakedness, and he perceives that the law is 
whetting his axe. As for the world, he perceives it is a 
bubble. He also smells the smell of brimstone ; for God 
hath scattered it upon his tabernacle, and it begins to burn 
within him. ' Oh ! saith he, I am deluded. Oh ! I am en- 
snared. My first sight of things was true. I see it is so 
again/ Now he begins to be for flying again to his first 



352 CHRIST A COMPLETE SAVIOUR. 

refuge. i God, saith he, I am undone ! I have turned 
from thy truth to lies ! I believed them such at first, and 
find them such at last. Have mercy upon me, God V 

This, I say, is a testimony, a second testimony by the 
same man, as to the miserable state of man, the severity of 
the law, the emptiness of the world, the certainty of death, 
and the terribleness of judgment. This man has seen it, 
and seen it again. 

A returning backslider is a great blessing (I mean in- 
tended to be so) to two sorts of men. 1. To the elect un- 
called. 2. To the elect that are called, and that at present 
stand their ground. The uncalled are made to hear him 
and consider; the called are made to hear him, and are 
afraid of falling. Behold therefore the mystery of God's 
wisdom, and how willing he is that spectators should be 
warned and made take heed. Yea, he will permit that 
some of his own shall fall into the fire, to convince the world 
that hell is hot, and to warn their brethren to take heed 
that they slip not with their feet. I have often said in my 
heart, that this was the cause why God suffered so many of 
the believing Jews to fall, namely, that tlio (J entiles might 
take heed. ' brethren/ saith the backslider that is re- 
turned, ( did you see how I left my God ? did you see how 
I turned again to those vanities from which some time before 
I fled ? Oh ! I was deluded ) I was bewitched ; I was de- 
ceived: for I found all likings from which [fled at first, still 
\\nrse bj far when I wvnt to them the second time. Do not 
backslide. Oh! do not backslide. Hie first -round of 
)"ur departing from them wai good; never tempt God a 
,>1 time. 1 

"2. And as he gh itimony, that the world 

and himself are bo sa at I I elieved they were; so by 

this his returnis bifies that God and Christ are the 

Bamftj and much man th he believed at first they 

were. This man has made a proof before, and a proof after 



TESTIMONY OF TIIE RETURNING EACKSLIDER. 353 

conviction, of the evil of the one and good of the other. 
This man has made a proof by feeling and seeing, and that 
before and after grace received. This man God has set up 
to be a witness. This man is two men; has the testimony 
of two men; must serve in the place of two men. He 
knows what it is to be fetched from a state of nature by 
grace ; but this all Christians know as well as he. Ay, but 
he knows what it is to be fetched from the world, from the 
devil, and hell, the second time ; and that but few professors 
know : for few that fall away return to God again. Ay, but 
this man is come again, wherefore there is news in his mouth; 
sad news, dreadful news, and news that is to make the 
standing saint to take heed lest he fall. 

The returning backslider therefore is a rare man, a man 
of worth and intelligence, a man to whom the men of the 
world should flock, and of whom they should learn to fear 
the Lord God. He also is a man of whom the saints should 
receive both caution, counsel, and strength in their present 
standing ; and that should, by his harms, learn to serve the 
Lord with fear, and to rejoice with trembling. 

This man has the second time also had a proof of God's 
goodness in his Christ unto him — a proof which the standing 
Christian has not. I would not tempt him that stands to 
fall ; but the good that a returning backslider has received 
at God's hands, and at the hand of Christ, is a double good; 
he has been converted twice ; fetched from the world and 
from the devil, and from himself twice (oh grace !), and has 
been made to know the stability of God's covenant, the un- 
changeableness of God's mind, the sure and lasting truth of 
his promise in Christ, and of the sufficiency of the merits of 
Christ, over and over. 

Of the manner of this man's coming to God by Christ, I 
shall also speak a word .or two. 

He comes as the newly awakened sinner comes, and that 
from the same motives and the knowledge of things. But 

30* 



354 CHRIST A COMPLETE SAVIOUR. 

he hath over and above (which he had as good have been 
without) that which the newly awakened sinner has not, 
namely, the guilt of his backsliding, which is a guilt of a 
worse complexion, of a deeper dye, and of a heavier nature 
than is any guilt else in the world. He is also attended 
with fears and doubts that arise from other reasons and consi- 
derations, than do the doubts and fears of the newly awakened 
man ; doubts built upon the vileness of his backsliding. He 
has also more dreadful scriptures to consider, and they will 
look more wishfully in his face (yea, and will also make 
him take notice of their grim physiognomy) than has the 
newly awakened man. Besides, as a punishment of his 
backsliding, God sometimes seems to withhold the sweet 
influences of his Spirit, and is as if he would not suffer him 
to pray, nor to repent any more ; as if he would now take 
all away from him, and leave him to those lusts and idols 
that he left his God to follow. Swarms of his new rogueries 
shall haunt him in every place and that not only in the 
guilt, but in the filth and pollution of them. 

None knows the things that haunt the backslider's mind; 
his new sins arc all turned talking devils, threatening devils, 
roaring devils, within him. Besides, he doubts of the truth 
of his first conversion ; consequently he has it lying upon 
liini, as a strong suspicion, that there was nothing of truth 
in all his first experience; and this also adds lead to his 
heels, and makes him come, as to sense and feeling, more 
heavy, and with the greater difficulty, to God by Christ. As 

tlie faithfulness of Other men kills him, ho cannot see au 
honest, humble, holy, faithful servant of Godj hut he is 

pierced and wounded at the heart ( Ay/ says ho, within 
himself, 'Thai man fears God; (hat man hath faithfully 
followed God; thai man, like the elect angels, lias kept his 

place; hut I am fallen from my station like a devil. That 
man lmnoreth God, edifieth the saints, convincoth the world, 
and condemneth them, and is become heir of the righteous- 



THE THIRD SORT OF COMERS. 355 

ness which is by faith. But I have dishonored God, stum- 
bled and grieved saints, made the world blaspheme, and, for 
aught I know, been the cause of the damnation of many/ 

These are the things, I say, together with many more of 
the same kind, that come with him, yea, they will come 
with him, yea, and will stare him in the face, will tell him 
of his baseness, and laugh him to scorn, all the way that he 
is coming to God by Christ (I know what I say); and this 
makes his coming to God by Christ hard and difficult to 
him. Besides, he thinks saints will be aware of him, will 
be shy of him, will be afraid to trust him, yea, will tell his 
Father of him, and make intercession against him, as Eiias 
did against Israel, or as the men did that were fellow 
servants with him that took his brother by the throat. 
Shame covereth his face all the way he comes. He doth 
not ^know what to do ; the God he is returning to, is the 
God that he has slighted — the God before whom he has pre- 
ferred the vilest lust; and he knows God knows it, and has 
before him his ways. The man that has been a backslider, 
and is returning to God, can tell strange stories, and yet 
such as are very true. No man was in the whale's belly, 
and came out again alive, but backsliding and returning 
Jonah ; consequently no man could tell how he was there, 
what he felt there, what he saw there, and what workings 
of heart he had when he was there, so well as he. 

III. I come now to the third man, namely, to the sincere 
and upright believer, that cometh to God by Christ. And 
although this may in some sense be applicable to the two 
former, for his coming is not worthy to be counted coming 
to God, that is not in sincerity and uprightness; yet, by 
such a one, I now mean one that has been called to tho 
faith, and that has in some good measure of sincerity and 
uprightness therein abode with God. 

This man also comes to God by Christ; but his coming 



356 CHKIST A COMPLETE SAVIOUR. 

is to be distinguished, I mean in the main of it ; from the 
coming of the other two. 

The other two come for the knowledge of forgiveness, a 
thing that the upright and faithful Christian for the most 
part has a comfortable faith of, and that for which he is 
often helped to give thanks to Grod. I do not say he doubt- 
eth not, or that he has not his evidences sometimes clouded. 
Nor do I say that the knowledge of his reconciliation to God 
by Christ Jesus is so high, so firm, so fixed, and steadfast, 
that it cannot be shaken, or that he needs no more. I will 
then explain myself. He comes not to God as an uncon- 
verted sinner comes; he comes not as a backslider comes 
when he is returning to God from his backslidings : but he 
comes as a son, as one of the household of God, and he 
comes as one that has not, since conviction, wickedly de- 
parted from his God. 

He then comes to God with that access and godly hold: 
that is only proper to such as himself, that is, to them that 
walk with God. Thus every one that shall be saved doth 
not do ; thus every one that shall be saved cannot do : for 
instance, the two spoken of before. 

He comes to God by Christ constanily } by prayer, by rncdi 
tation, by every ordinance; for therefore he maketh use of 
ordinances, because by them, through Christ, he getteth into 
the presence of God. 

lie comes to God through Christ earnestly) because he 
thai God only is that good, thai blessedness, ilia 4 
hap] ii is worth looking after; thai go6d, and that 

bless thai alone can fill the son! to the brim j that 

I, and thai happiness, that is worthy of ^uv hearts, and 
nd spirits. Henoe David expressed his coming to 
, by panting, by thirsting, by tears, saying, "My soul 
panteth after thee, God." And again, u My soul thirti- 
eth for God, for the living God ; when shall I come and ap- 
pear before God?" And again, U I will go to the altar of 



TOR WHAT ENDS GOOD MEN COME TO GOD. 257 

God, unto God my exceeding joy." And hence it was that 
he so envied the swallow and sparrow, even because they 
could come to the altar of God, where he had promised to 
give his presence, when he, (as I think) by the rage of Saul, 
was forced to abide remote. "My soul longeth/' saith he, 
" even fainteth for the courts of the Lord; my heart and my 
flesh crieth out for the living God. Yea, the sparrow hath 
found a house, and the swallow a nest for herself, where she 
may lay her young, even thine altars, Lord of Hosts, my 
King, and my God. Blessed are they that dwell in thy house ; 
they will be still praising thee." Then after a few more 
words he saith, "For a day in thy courts is better than 
a thousand. I had rather be a door-keeper (I would choose 
rather to sit at the threshold) in the house of my God, than 
to dwell in the tents of wickedness" — and then renders the 
reason. " For the Lord God is a sun and shield ; the Lord 
will give grace and glory. No good thing will be withheld 
from them that walk uprightly." 

The presence of God, and the glory and soul-ravishing 
goodness of that presence, is a thing that the world under- 
stands not, nor can they, as such, desire to know what it is. 
But men of the sort I speak of, understand it. 

Good men come to God upon other accounts also : for so 
it is, that they have many concerns with God. 

They come to him for a more clear discovery of themselves 
to themselves : for they desire to know how frail they are ; 
because the more they know that, the more they are engaged 
in their souls to take heed to their ways, and to fear lest they 
should tempt their God to leave them. 

They come to God by Christ for the weakening of their 
lusts and corruptions; for they are a sore, yea, a plague 
to a truly sanctified soul. Those, to be rid of which, if it 
might be, a godly man chooseth rather to die than to live. 
This David did mean, when he cried, " Create, in me a clean 
heart, God, and renew a right spirit within me." And 



358 CIIRIST A COMPLETE SAVIOUR. 

Paul, when he cried out, "0 wretched man that I am, who 
shall deliver me from the body of this death?" 

They come to God by Christ, for the renewing and strength- 
ening of their graces. The graces that the godly have re- 
ceived, are, and they feel they are, subject to decay, yea, they 
cannot live without a continual supply of grace. This is the 
meaning of those texts. "Let us have grace;" and "Let us 
come boldly unto the throne of grace, that we may obtain 
mercy, and find grace to help, in time of need." 

They come to God by Christ, to be helped against tempta- 
tions, that they may meet withal. They know that every 
new temptation has a new snare, and a new evil in it : but 
what snare, and what evil, that at present they know not; 
but they know their God knows, and can deliver out of 
temptation when we are in, and keep us out while we are 
out. 

They come to God by Christ for a blessing upon theuncans 
of grace which God has afforded for the succor of the soul, 
and the building of it up in the faith; knowing that as tho 
means, so a blessing upon it, is from God. And for this 
they have encouragement, because God has said, " I will 
abundantly bless her provision, and satisfy her poor with 
bread." 

They come to God by Christ for the forgiveness of daily 
infirmities, and for continuing their souls in the light of his 
countenance, notwithstanding. That he also would always 
accept them and their services, and grant that an answer of 
ce may be returned from (heir Father in their bosoms; 
for this is the life of their souls. 

There i re a great many such things that the sincere and 
upright 111:111 comes to God for, too many here to mention. 
Bui besides what he b kg for himself, I muai tell you, 

This man aL comes to I l-od to beseech him for the flourish- 
ing of Christ* kingdom; which he knows will never be 
until Antichrist is dead, and till the Spirit be more plcnti- 



FOR WHAT ENDS GOOD MEN COME TO GOD. 259 

fully poured upon us from on high. Therefore he also cries 
to God for the downfall of the first, and for the pouring out 
of the other. 

He conies to God for hastening the gathering in of his 
elect; for it is an affliction to him to think that so many of 
those for whom Christ died should be still in a posture of 
hostility against him. 

He comes to God for a spirit of unity to be poured out 
among believers; for, "for the divisions of Reuben he has 
great thoughts of heart." 

He comes to God to pray for magistrates, and that God 
would make speed to set them all to that work that is so de- 
sirable to his church, that is, to " hate the whore of Baby- 
lon, to eat her flesh, to make her desolate, and burn her 
with fire." 

He comes to God to beg that he would hasten that great 
and notable day, the day of the coming of our Lord Jesus; 
for he knows that Christ will never be exalted as he must be 
till then; yea, he also knows that God's church will never 
be as she would, and shall be, till then. 

But the main meaning, if I may so call it, of this high 
text, is this : That they that come to God by him, are those 
that come by Christ to God, to enjoy him; by faith and 
spirit here, and by open vision and unspeakable possession 
of him in the next world. This is the great design of the 
soul in its coming to God by Jesus Christ; and it comes to 
him by Jesus Christ, because it dares not come by itself, and 
because God himself has made him the way, the new and 
living way. 

Here, as I said, the Father meets with that which pleaseth 
him, and the soul with that which saveth her. Here are 
righteousness and merit to spare, even righteousness that can 
justify the ungodly. Here is always, how empty soever we 
be, a fulness of merit always presented to God by Christ, for 
my obtaining of that which at any time I want, whether 



360 CnRIST A COMPLETE SAVIOUR. 

wisdom, grace, spirit, or any good thing soever. Only since 
I was upon this subject, I thought a little to touch upon 
things in this order, for the enlarging of thy thoughts, for 
the conviction of thy spirit, for the stirring of thee up to 
God, and for showing thee the good signs of grace, where 
it is, where it is abused, and where any are seeking after it. 



CHAPTER V. 

CONCLUSIONS TOUCHING THESE PERSONS. 

And now I come to draw some inferences from this point 
also, as I have already done from those going before it. 

You see that I have now been speaking to you of the man 
that cometh to God, both with respect to the way he comes, 
as also with respect to the manner of spirit in which he comes* 
And hence I may well infer, 

First, that he is no fool (no fool according to the best- 
judgment) that cometh to God hy Christ. The world, indeed, 
will count him one : for the things that be of the Spirit of 
God are foolishness to them. But, indeed, and in the ver- 
dict of true judgment, he is not so. For he now seeketh and 
intermeddleth with all wisdom. He has chosen to be con- 
cerned with the very head and fountain of wisdom. For 
Christ is the wisdom of God ; and the way to the Father by 
Christ is the greatest of mysteries; and to choose to walk in 
that way, the fruit of the most sage advice. Wherefore he 
is not a fool that thus concerns himself. 

It is not a sign of foolishness, timely to prevent ruin, is 
it ? They are the prudent men that foresee an evil and hide 
themselves, and the fools that go on and are punished. 
Why, this man foresees an evil, the greatest evil, sin, and 
the punishment of the soul for sin in hell, and flies to Christ, 
who is the refuge that God has provided for penitent sinners; 
and is this a sign of a fool ? God make me such a fool, and 
thee that readest these lines such a fool ! and then we shall 
be wiser than all men that are counted wise by the wisdom 
of this world. 

Is it a sign of a fool to agree with one's adversary, while 

31 (361) 



362 CHRIST A COMPLETE SAVIOUR. 

we are in the way with him, even before he delivereth us to 
the judge? nay, it is a piece of the highest wisdom. 

Is he a fool that choose th for himself long lasters, or he 
whose best things will rot in a day? Sinners, " before your 
pot can feel the thorns (before you can see where you are) 
God shall take you away with a whirlwind, both living and 
in his wrath. " But this man has provided for things : like 
the tortoise, he has got the shell on his back, so strong and 
sound, that he fears not to suffer a loaded cart go over him. 
The Lord is his rock, his defence, his refuge, his high tower, 
unto which he doth continually resort. 

Was the unjust steward a fool in providing for himself for 
hereafter? for providing friends to receive him to harbor, 
when others should turn him out of their doors ? No more 
is he that gets another house for his harbor, before death 
shall turn him out of doors here. 

Again, as he that cometh to God by Christ is no fool, so 
he is no little-spirited fellow. There is a generation of men 
in this world, that count themselves men of the largest ca- 
pacities, when yet the greatest of their desires lift them- 
selves no higher than to things below. If they can, witli 
their net of craft and policy, encompass a bulky lump of 
earth, oh ! what a treasure have they engrossed to them- 
selves! Meanwhile, the man in the text lias laid siege to 
heaven; has found out the way to get into the city; and is 
resolved, in and by God's help, to make that his own. Earth 
IS a drossy thing in this man's account ; earthly greatness and 
Splendors arc but like vanishing bubbles in this man's 
esteem; none but GK)d, as the end of his desires, none but 
Christ, as the means to accomplish this his end. are the things 

counted greal bj this man. No company now is acceptable 
to this man, but the Spirit of Gk)dj Christ, and angels, and 
saints, as fellow heirs with himself. All other men and 
things he deals with as strangers and pilgrims are wont to do. 
This man's mind Boars higher than the eagle or stork of the 



WHAT HE IS. 363 

heavens. He is for musing about things that are above, 
and their glory, and for thinking what shall come to pass 
hereafter. 

But as I have showed you what he is not ; so now let me, 
by a few words, tell you plainly what he is. 

He is a man concerned for his soul, for his immortal soul. 
The soul is a thing, though of most worth, least minded by 
most. The souls of most lie waste, while all other things are 
enclosed. But this man has got it by the end, that his soul 
is of more value than the world; wherefore he is concerned 
for his soul. Soul concerns are concerns of the highest na- 
ture, and concerns that arise from thoughts most deep and 
ponderous. He never yet knew what belonged to great and 
deep thoughts that is a stranger to soul concerns. Now, the 
man that comes to God by Christ, is a man that is engaged 
in soul concerns. 

He is also a man whose spirit is subjected in love to spi- 
ritual things. For a carnal mind cannot suit with, and be de- 
lighted with these things. " The carnal mind is enmity against 
God; for it is not subject to the law of God, neither indeed can 
be." This is the man that God has tamed, and keeps tame 
by himself, while all others run wild, as the asses upon the 
mountains. If birds could speak, surely they would tell, 
that those that are kept in the cage have with them another 
temper than they that range the air, and fly in the fields and 
woods. Yea, and could those kept tame express themselves 
to the rest, they would tell that they have white bread, and 
milk, and sugar; while those without make a life of mag- 
gots and worms. They are also in a place where there are 
better things, and their companions are the children of men. 
Besides, they learn such notes, and can whistle such tunes, 
as other birds are strangers to. Oh ! the man whose spirit 
is subjected to God, betwixt whom and God there is a recon- 
ciliation, not only as to a difference made up, but also as to 
a oneness of heart — none knows what lumps of sugar God 



364 CHRIST A COMPLETE SAVIOUR. 

gives that man, nor what notes and tunes God learns that 
man. "He hath put a new song in my mouth/' saith David, 
" even praises to our God : many shall see it, and fear, and 
trust in the Lord." 

Secondly, Is there a man that comes to God by Christ? 
Thence I infer, that there is a man that believes there is a 
world to come. 

No man looks after that, which he yet believes is not. 
Faith must be, before coming to Christ will be : coming is the 
fruit of faith. He that comes must believe, antecedent to 
his coming: wherefore it is said, "We walk by faith;" 
that is, we come to God, through Christ, by faith. And hence 
I learn two things: 1. That faith is of a strong and forcible 
quality. 2. That they who come not to God by Christ, have 
no faith. 

1. Faith is of a strong and forcible quality, and that 
whether it be true or false. 

A false faith has done great things; it has made men be- 
lieve lies, plead for them, and stand to them, to the damna- 
tion of their souls. u God shall send them strong delu- 
sion that they shall believe a lie," to their damnation. Hence 
it said, men make lies their refuge. Why? Because they 
will trust in a lie. A lie, if believed — if a man has faith 
in it, it will do great things, because faith is of a forcible 
quality. Suppose thyself to be twenty miles from home, and 
there some man comes and possesses thee, that thy house, 
thy wile and children, arc all burned with the lire: if 
thou believest it, though indeed there should bo nothing of 

truth in wliat thou hast heard, yet will this lie drink up thy 
spirit, even as if the tidings wore true. How many are there 

in the world, whose heart Satan hath tilled with a belief 

that theil State and condition tor another world is good? 
and these are made to live by lying hope that all should 
1)0 well with them; Slid 80 are kepi from seeking for that 
which will make them happy indeed. Man i^ naturally apt 



FORCE OF A TRUE FAITH. 365 

and willing to be deceived, and therefore a groundless faith 
is the more taking and forcible. Fancy will help to confirm 
a false faith, and so will conceit, and idleness of spirit. 
There is also in man a willingness to take things upon trust, 
without searching into the ground and reason of them. Nor 
will Satan be behindhand to prompt and encourage, to thy 
believing of a lie ; for that he knows will be a means to bring 
thee to that end to which he greatly desires thou shouldst 
come. Wherefore let men beware, and that they would ! 
of a false and lying faith. 

But if a false faith is so forcible, what is a true ? What 
force, I say, is there in a faith that is begotten by truth, 
managed by truth, fed by truth, and preserved by the truth 
of God ? Faith will make invisible things visible ; not fan- 
tastically so, but substantially so. " Now, faith is the sub- 
stance of things hoped for, the evidence of things not seen/' 
True faith carrieth along with it an evidence of the certainty 
of what it believeth, and that evidence is the infallible word 
of God. i There is a God of love, a Christ, a heaven/ saith 
the faith that is good; 'for the word of God doth say so. 
The way to this God, and this heaven, is by Christ ; for the 
word of God doth say so. If I run not to this God by this 
Christ, this heaven shall never be my portion ; for the word 
of God doth say so.' So then, thus believing makes the 
man come to God by him. His thus believing then it is 
that carries him away from this world, that makes him 
trample upon this world, and that gives him the victory 
over this world. "For whatsoever is born of God over- 
cometh the world : and this is the victory that overcometh 
the world, even our faith. Who is he that overcometh the 
world, but he that believeth that Jesus is the Son of God. 
This is he that came by water and blood, even Jesus Christ; 
not by water only, but by water and blood : and it is the 
Spirit that beareth witness, because the Spirit is truth." 

2. Now, if this be true, that faith, true faith, is so forci- 

31* 



366 CHRIST A COMPLETE SAVIOUR, 

ble a thing, as to take a man from his seat of ease, and make 
him come to God by Christ, as afore ; then is it not truly 
inferred from hence, that they that come not to God by 
Christ have no faith ? What ! is man such a fool as to 
believe things, and yet not look after them; to believe great 
things, and yet not to concern himself with them ? Who 
would knowingly go over a pearl, and yet not count it worth 
stooping for ? Believe thou art what thou art ; believe hell 
is what it is ; believe death and judgment are coming as 
they are ; and believe that the Father and the Son are, as 
by the Holy Ghost in the word they are described, — and 
still sit in thy sins, if thou canst. Thou canst not sit still. 
Faith is forcible. Faith is grounded upon the voice of God 
in the word, upon the teaching of God in the word. And 
it pleases God by the foolishness of preaching to save them 
that believe; for believing makes them heartily close in with 
and embrace what by the word is set before them, because 
it seeth the reality of them. 

Shall God speak to man's soul, and shall man believe ? 
Shall man believe what God says, and nothing at all 
regard it ? It cannot be. " Faith comes by hearing, and 
hearing by the word of God." And we know that when 
faith is come, it purifies the heart of what is opposite to God, 
and the salvation of the soul. 

So then those men that are at ease in a sinful course, or 
that come not to God by Christ, are such as have no faith, 
and must therefore perish with the vile and unbelievers. 

The whole world is divided into two sorts of men, believers 
and unbelievers. The godly arc called believers. And why 
beli( they are they that have given credit 

to the great things of tliv gospel of God. These believers 
are here in the text called also comers, or they that come to 
God by Christ, because who so believes, will come; for 
coming is a fruit of faith in the habit, or, if you will, it is 



THE WORLD TO COME IS BETTER THAN THIS. 367 

faith in exercise ; yet faith must have a being in the soul, 
before the soul put it into act. 

This, therefore, further evidences, that they that come 
not, have no faith — are not believers, belong not to the 
household of faith, and must perish. " For he that believeth 
not, shall be damned." 

Nor will it be any boot to say, ( I believe there is a God, 
and a Christ/ for still thy sitting still doth demonstrate, that . 
either thou liest in what thou sayest, or that thou believest 
with a worse than a false faith. l But the object of my 
faith (you say) is true/ I answer, So is the object of the 
faith of devils ; for they believe that there is one God, and 
one Christ ; yet their faith, as to the root and exercise of it, 
notwithstanding that, is no such faith as is that faith that 
saves, or that is intended in the text, and that by which 
men come to God through Christ. 

Wherefore still, thou slothful one, thou deceivest thy- 
self ! Thy not coming to God by Christ, declareth to thy 
face, that thy faith is not good, consequently that thou feed- 
est on ashes, and thy deceived heart has turned thee aside, 
that thou canst not deliver thy soul, nor say, Is there not a 
lie in my right hand ? 

Thirdly, Is there a man that comes to God by Christ ? 
Thence I infer, that the world to come is better than this; 
yea, so much better, as to quit cost, and bear charges of 
coming to God, from this, by Christ, to that. Though there 
is a world to come ; yet if it was no better than this, one 
had as good stay here, as seek that; or if it were better than 
this, and would bear charges if a man left this for that, and 
that was all, still the one would be as good as the other. 
But the man that comes to God by Christ, has chosen the 
world that is infinitely good, a world betwixt which and this 
there can be no comparison. This must be granted, because 
he that comes to God by Christ, is said to have made the 
best choice, even to choose a city that has foundations. 



368 CHRIST A COMPLETE SAVIOUR. 

There are several things that make it manifest enough, that 
he that comes to God by Christ, has made the best market, 
or chosen the best world. 

1. That is the world which God commendeth, but this, 
that he slighteth and contemneth. Hence that is called the 
kingdom of God, but this an evil world. Now, let us con- 
clude, that since God made both, he is able to judge which 
of the two is best; yea, best able so to judge thereof. I 
choose the rather to refer you to the judgment of God in 
this matter ; for should I put you upon asking of him, that 
is coming to God by Christ, as to this, perhaps you would 
say, he is as little able to give an account of this matter as 
yourselves. But I hope you think God knows, and there- 
fore I refer you to the judgment of God, which you have in 
the scriptures of truth. Heaven is his throne, and the earth 
is his footstool. I hope you will say here is some difference. 
The Lord is the God of that ; the devil the god and prince 
of this. Thus also it appears there is some difference 
between them. 

2. That world, and those that are counted worthy of it, 
shall all be everlasting; but so shall not this nor the in- 
habitants of it. The earth, with the works thereof, shall be 
burned up, and the men that arc of it shall die in like man- 
ner. But Israel shall be saved in the Lord with an ever- 
lasting salvation : they shall not be ashamed nor confounded, 
world without end. This world, with the lovers of it, will 
end in a burning hell; but the world to come fadeth not 
away. 

'J. The world that we arc now in, has its best comforts 
mixed eithi r with crosses or curses; but that to come with 
neither. There shall be no more curse; and as for cross 
all tears shall be wiped from the eyes of them that dwell 
there. There will be nothing but ravishing pleasures and 
holy. There will be no cessation of joys, nor any speck of 






WHY HEAVEN IS BETTER THAN EARTH. 369 

pollution. "In thy presence is fulness of joy, and at thy 
right hand are pleasures for evermore/' 

There men shall be made like angels ; neither can they 
die any more. There shall they behold the face of God 
and his Son, and move on in the enjoyment of them for 
ever. 

There men shall see themselves beyond all misery, and 
shall know that it will be utterly impossible that either 
any thing like sorrow, or grief, or sickness, or discontent, 
should touch them more. 

There men shall be rewarded of God for what they have 
done and suffered, according to his will, for his sake ; there 
they shall eat and drink their comforts, and wear them to 
their everlasting consolation. 

They are all kings that go to that world, and so shall 
be proclaimed there. They shall also be crowned with 
crowns, and they shall wear crowns of life and glory, crowns 
of everlasting joy, crowns of loving-kindness; yea, in that 
day the Lord of hosts himself shall be for a crown of glory 
to those that are his people. Heb. ii. 7; Isa. xxxv. 10; 
Psalm ciii. 4; Isa. xxviii. 5. Now if that world (though 
no more could be said for it than is said in these few lines) is 
not infinitely better far than what the present world is, I have 
missed my thoughts. But the coming man, the man that 
comes to God by Christ, is satisfied, knows what he does; 
and if his way, all his way thither, were strewed with burn- 
ing coals, he would choose, God helping him, to tread that 
path, rather than to have his portion with them that perish. 

Fourthly, If there be a world to come, and such a way to 
it, so safe and good, and if God is there to be enjoyed by 
them that come to him by Christ; then this shows the great 
madness of the most of men; madness, I say, of the highest 
degree; for that they come not to God by Christ, that they 
may be inheritors of the world to come. It is a right char- 
acter which Solomon gives of them: "The heart," saith he, 



370 CHRIST A COMPLETE SAVIOUR. 

" of the sons of men is full of evil, and madness is in their 
heart while they live, and after that they go to the dead." 

A madman is intent upon his joys, upon any thing but 
that about which he should be intent; and so are they that 
come not to God by Jesus Christ. A madman has neither ears 
to hear, nor a heart to do what they that are in their right wits 
advise him for the best: no more have they that come not 
to God by Christ. A madman sets more by the straws and 
cock's feathers, by which he decks himself, than he does by 
all the pearls and jewels in the world. And they that come 
not to God by Christ, set more by the vanishing bubbles of 
this life, than they do by that glory that the wise man shall 
inherit. " The wise shall inherit glory : but shame," says 
Solomon, "shall be the promotion of fools." What a shame 
it is to see God's jewels lie unregarded of them that yet think 
none are wiser than themselves ! 

I know the wise men of this world will scorn one should 
think of them that they are mad; but verily it is so. The 
more wise for this world, the more fool in God's matters, 
and the more obstinately they stand in their way, the more 
mad. 

AVhcn Solomon gave himself to backsliding, lie saith he 
gave himself to "folly and madness." And when he went 
about to search out what man is since the fall, he went about 
to search out foolishness and madness. And is it not said, 
that when the Jews were angry with Jesus, because he did 

g 1 on the sabbath, that that anger did flow from their be- 

ing filled with madness? Doth not Paul also plainly tell 
us thai while he oppose himself against Christ, the gospel 
and pro! thereof, he did it even from the highest 

pitch of madne ? "And being exceeding mad against 
them, 1 persecuted them, even unto strange cities." Now, 
if it is exceeding madness to do thus, how many at this day 
must be counted exceeding mad, who yet count themselves 
the only sober men? Thej oppose themselves; they stand 



THE HINGE OP HUMAN DESTINY. 371 

in their own light; they are against their own happiness; 
they cherish and nourish cockatrices in their own bosoms ; 
they choose to themselves those paths which have written 
upon them, in large characters, ' These are the ways of 
death and damnation/ They are offended with them that 
endeavor to pull them out of their ditch, and choose rather 
to lie and die there, than to go to God by Christ, that they 
may be saved from wrath through him : yea, so mad are 
they, that they count the most sober, the most godly, the 
most holy man, the mad one; the most earnest for life, the 
more mad ; the more in the Spirit, the more mad ; the more 
desirous to promote the salvation of others, the more mad. 
But is not this a sign of madness — of madness to perfection ? 
And yet thus mad are many; and mad are all they that 
while it is called to-day, while their door is open, and while 
the golden sceptre of the golden grace of the blessed God is 
held forth, stand in their own light, and come not to God by 
Christ. That is the fourth inference. 

Fifthly, A fifth inference that I gather from this text is, 
That the end that God will make with men, will be accord- 
ing as they come or come not to God by Christ. They that 
come to God by Christ, have taken shelter, and have hid 
themselves ; but they that come not to God by Christ, lay 
themselves open to the windy storm and tempest that will be 
in that day. And the wind then will be high, and the tem- 
pest strong, that will blow upon them that shall be found in 
themselves. " Our God shall come, and shall not keep si- 
lence : a fire shall devour before him, and it shall be very 
tempestuous round about him. He shall call to the heavens 
from above, and to the earth, that he may judge his people. " 

And now, what will be found in that day to be the por- 
tion of them that in this day do not come to God by Christ, 
none knows but God, with whom the reward of unbelievers is. 

But writing and preaching is in vain as to such. Let 
men say what they will, what they can, to persuade to come, 



372 CnRIST A COMPLETE SAVIOUR. 

— to dissuade from neglecting to come, they are resolved not 
to stir. They will try if God will be so faithful to himself, 
and to his word, as to dare to condemn them to hell fire, that 
have refused to hear and comply with the voice of him that 
speaketh from heaven. 

Yet this is but a desperate venture. Several things de- 
clare, that he is determined to be at a point in this matter. 

1. The gallows is built: hell is prepared for the wicked. 

2. There are those already in chains, and stand bound over 
to the judgment of that day, that are, as to creation, higher 
and greater than men, namely, the angels that sinned. Let 
sinners then look to themselves. 3. The judge is prepared 
and appointed ; and it hath fallen out to be he that thou hast 
refused to come to God by; and that predicts no good to 
thee ) for then will he say of all such, " Those mine enemies 
which would not that I should reign over them, bring hither, 
and slay them before me." 

But what a surprise will it be to them that now have come 
to God by Christ, to sec themselves in heaven indeed, saved 
indeed, and possessed of everlasting life indeed ! For alas ! 
what is faith to possession ? Faith that is mixed with many 
tears, that is opposed with many assaults, and that seems 
sometimes to be quite extinguished; I say, what is that to 
a seeing of myself in heaven? Hence it is said, that Christ 
Bhall then conic to be admired in them that now believe. Be- 
cause they did here believe the testimony. Then they shall 
admire that it was their lot to believe when they were in the 
world. They shall also admire to think, to sec, and behold, 
what believing has brought them to, while the rest for ra- 
ng to come to God by Christ, drink their tears mixed 
with burning brimstone. 

Repentance will not be found in heaven among them that 

come to (ind by Christ Nol Hell is the place of untimely 

repentance! It is there where the tears will be mixed with 

thing of teeth; while they consider how mad, and worse, 



THE SINNER'S TOO LATE REPENTANCE. 373 

they were, in not coming to God by Jesus Christ. Then 
will their hearts and mouths be full of, " Lord, Lord, open 
unto us \" But the answer will be, ' Ye shut me out of 
doors ; I was a stranger, and ye took me not in : besides, 
you refused to come to my Father by me ; wherefore now 
you must go from my Father by me/ 

They that will not be saved by Christ, must be damned 
by Christ. No man can escape one of the two. Refuse the 
first they may, but shun the second they cannot. 

And now they that would not come unto God by Christ, 
will have leisure and time enough (if I may call it time) to 
consider what they have done, in refusing to come to God 
by Christ. Now they will meditate warmly on this thing; 
now their thoughts will be burning hot about it, and, "It is 
too late," will be in each thought such a sting, that like a 
bow of steel, it will continually strike them through. Now 
they will bless those whom formerly they have despised, and 
commend those they once contemned. Now would the rich 
man willingly change places with poor Lazarus, though he 
preferred his own condition before his in the world. 

The day of judgment will bring the worst to rights in 
their opinions. They will not be capable of misapprehending 
any more. They will never after that day put bitter for 
sweet, or darkness for light, or evil for good any more. 
Their madness will now be gone. Hell will be the unbe- 
lievers' bedlam-house, and there God will tame them as to 
all those bedlam tricks and pranks which they played in this 
world ; but not at all to their profit or advantage. The gulf 
that God has placed and fixed between heaven and hell, will 
spoil all as to that. 

But what a joy will it be to the truly godly, to think now 
that they are come to God by Christ ! It was their mercy 
to begin to come; it was their happiness that they continued 
coming ; but it is their glory that they are come, that they 
are come to God by Christ. To God ! Why ? He is all ; 

32 



374 CHRIST A COMPLETE SAVIOUR. 

all that is good — essentially good, and eternally good. To 
G od ! the infinite ocean of good. To God in friendly wise, 
by the means of reconciliation ; for the other now will be 
come to him to receive his anger, because they came not to 
him by Jesus Christ. Oh ! that I could imagine — Oh ! that 
I could think, that I might write more effectually to thee of 
the happy estate of them that come to God by Christ! 






CHAPTER VI. 

UNFAILING EFFICACY OF CHRIST' S INTERCESSION. 

But thus have I passed through the three former things, 
namely, 

I. That of the intercession of Christ. 

II. That of the benefit of his intercession. 

III. That of the persons that are interested in this in- 
tercession. 

IV. Wherefore now I come to the last head, and that is 
to show you the certainty of their reaping the benefit of 
his intercession : 

" Wherefore he is able to save them to the uttermost, that 
come unto God by him, seeing he ever liveth to make inter- 
cession for them." 

The certainty of their reaping the benefit of being saved, 
that come unto God by Christ, is thus expressed : " Seeing 
he ever liveth to make intercession for them." The inter- 
cession of Christ, and the lastingness of it, is a sure token 
of the salvation of them that come unto God by him. 

Of his intercession, what it is, and for whom, we have 
spoken already. Of the success and prevalency of it, we 
have also spoken before ; but the reason of its success- 
fulness, of that we are to speak now. And that reason, 
as the apostle suggesteth, lies in the continuance of it : 
" Seeing he ever liveth to make intercession." The apostle 
also makes very much of the continuation of the priesthood 
of Christ, in other places of this epistle : u He abides a 
priest continually : " Thou art a priest for ever :" u He hath 
an unchangeable priesthood :" and here, "He ever liveth to 
make intercession." 

(375) 



376 CHRIST A COMPLETE SAVIOUR. 

Now, by the text is shown the reason why he so con- 
tinually harpeth upon the durableness of it, namely, because 
by the unchangeableness of his priesthood we are saved; 
nay, saved demonstratively, apparently. It is evident we 
are. u He is also able to save them to the uttermost that 
come unto God by him> seeing he ever liveth to make inter- 
cession for them." For, 

1. The durableness of his intercession proves, that the 
covenant (in which those that come to God by him are con- 
cerned and wrapt up) is not shaken, broken, or made invalid 
by all their weakness and infirmities. 

Christ is a priest according to the new covenant, Heb. viii. 
and in all his acts of mediation he hath regard to that 
covenant. So long as that covenant abides in its strength, 
so long Christ's intercession is of worth. Hence, when God 
cast the old high priest out of doors, he renders this reason 
for his so doing, " Because they continued not in my cove- 
nant," that is, neither priests, nor people. Therefore were 
they cast out of the priesthood, and the people pulled down, 
as to a church state, yea, that covenant was utterly abo- 
lished. 

Now, in the new covenant by which Christ acts as a priest, 
so far as we are concerned therein, he also himself actoth 
our part, being indeed the head and mediator of the body. 
"Wherefore, though we Bin, God doth not count that the new 
covenant is broken, if Christ Jesus our Lord is found to do 
by it, what by the law is required of as. Therefore he 
saith (Psalm . "If his children break my statutes, 

and keep not my commandm< ats, I will visit their Bins with 

Bui their sins shall not .-hake my covenant 

with my beloved, nor cause that I for ever should rejeot 
them: "My oovenanl will .1 not break, nor alter the thing 
that is gone out of my lips. Bis Beed will I make to endure 

for ever, his seed -hall endure for ever." Hence it is clear, 
that the covenant Christ stands 



THE COVENANT WITH CHRIST. 377 

good to God, or before his face ; for he is not only our Me- 
diator by covenant, but he himself is our condition to God- 
ward. Therefore he is said to be " the covenant of the 
people/' or that which the holy God by law required of us. 
Hence again, he is said to be "our righteousness/' namely, 
that which answereth to what is required of us by the law. 
He is "made unto us of God/' so; and in our room, and in 
our stead presenteth himself to God. 

So then, if any ask me, by what Christ's priesthood is con- 
tinued ? I answer, by covenant : and for that the covenant 
by which he is made priest, abideth of full force. If any 
ask, whether the church is concerned in that covenant ? I 
answer, Yes : yet, so as that all points and parts thereof, 
that concern life and death everlasting, are laid upon his 
shoulders, and he alone is the doer of them. He is the Lord 
our righteousness, and he is the Saviour of the body. So 
that my sins break not the covenant; but notwithstanding 
them, God's covenant stands fast with him — with him for 
evermore. And good reason, if no fault can be found with 
Christ, who is the person that did strike hands with his 
Father upon our account, and for us ; that is, to do what was 
meet should be found upon us, when we came to appear 
before God by him. 

And that God himself doth so understand this matter, is 
evident, because he also, by his own act, giveth and imputeth 
to us that good that we never did, that righteousness which 
we never wrought out; yea, and for the sake of that, trans- 
mitted our sins unto Christ, as to one that had not only well 
satisfied for them, but could carry them so far, both from us 
and from God, that they should never again come to be 
charged on the committers, to death and damnation. The 
scriptures are so plentiful for this, that he must be a Turk, 
or a Jew, or an Atheist, that denies it. Besides, God's com- 
manding that men should believe in his Son " unto right- 
eousness," well enough proveth this thing; and the reason of 

32* 



378 CHRIST A COMPLETE SAVIOUR. 

this command doth prove it with an over and above; 
namely, "For he hath made him to be sin for us who knew 
no sin, that we might be made the righteousness of God in 
him/ 1 

Hence comes out that proclamation from God, at the rising 
again of Christ from the dead, "Be it known unto you 
therefore, men and brethren, that through this man is 
preached unto you the forgiveness of sins : and by him all 
that believe are justified from all things, from which ye 
could not be justified by the law of Moses." 

If this be so (as indeed it is), then here lieth a great 
deal of the force of this conclusion, " He ever liveth to make 
intercession," and of the demonstration of the certain salva- 
tion of them that come to God by him, " seeing he ever 
liveth to make intercession for them." For if Christ Jesus 
is a priest by covenant, and so abides as the covenant abides; 
and if, since the covenant is everlasting, his priesthood is 
unchangeable, then the man that cometh to God by him, must 
needs be certainly saved. For if the covenant — the cove- 
nant of salvation — is not broken, none can show a reason 
why he that comes to Christ should be damned, or why the 
priesthood of Jesus Christ should cease. Hence, after the 
spoken of the excellency of his person and priest- 
hood, he then shows that the benefit of the covenant of God 
remaineth with us, namely, that grace Bhould be communi- 
cated onto us, for his priesthood's sake, and that our sins and 
our iniquities God would remember no more. Beb. viii. 

Now, as 1 also have already hinted, if this new covenant, 

of which the LordJi ediator and high priest, has in 

the bowels of it, noi and remission of sins, but 

a promise thai we shall lie parti reof through the 

blood of his priesthood (for so it oomes tons); then why 

should not we ha\e boldness, not only to come to God by 

him, hut to enter also into the holiest by the blood of Jesus, 
by that new and living way? 



THE COVENANT CONFIRMED BY OATH. 379 

2. But further, this priesthood (as to the unchangeable- 
ness of it) is confirmed unto him by an oath, by him that 
said to him, " The Lord hath sworn and will not repent, thou 
art a priest for ever." This oath seems to me to be for the 
confirmation of the covenant, as it is worded before by Paul 
to the Hebrews, when he speaks of it with respect to that 
establishment that is also had on Christ's part, by the sacri- 
fice which he offered to God for us ; yea, he then speaks of 
the mutual confirmation of it both by the Father and the Son. 
Now, I say, since by this covenant he stands and abides 
a priest; and since the Lord sware, and will not repent, 
saying, "Thou art a priest for ever;" we are still further 
confirmed in the certain salvation of him that cometh to God 
by Christ. 

The Lord by swearing confirmeth to Christ, and so to us 
in him, the immutability of his counsel, and that he is ut- 
terly unchangeable in his resolutions to save them to the ut- 
termost, that come to God by Christ. And this also shows, 
that this covenant, and so the promise of remission of sins, 
is steadfast and immovable. 

And it is worth your noting the manner and nature of this 
oath, " The Lord hath sworn, and will not repent." It is as 
much as to say, c What I have now sworn, I bind me for ever to 
stand to; or, I determine never to revoke; and that is, " Thou 
art a priest for ever." Now, as we said before, since his priest- 
hood stands by covenant, and this covenant of his priest- 
hood is confirmed by an oath, it cannot be, but that he that 
comes by him to God must be accepted of him ; for should 
such a one be rejected, it must be either for the greatness of 
his sins, or for want of merit in the sacrifice presented, 
and urged, as to the merit of it, before the mercy-seat. But 
let the reason specified, be what it will, the consequence falls 
harder upon the sacrifice of Christ that it can do any where 
else, and so on upon the covenant, and at last upon God him- 
self, who has sworn, and will not repent, that he is a priest 



380 CHRIST A COMPLETE SAVIOUR. 

for ever. I thus discourse, to show you what dangerous con- 
clusions follow from a conceit, that some that * come to God 
by Christ shall not be saved, though he ever liveth to make 
intercession for them. 

And this I have further to say, That the Lord by swearing 
(since the manner of the oath is such as it is, and that it 
also tendeth to establish to Christ his priesthood to be un- 
changeable) declareth, that as to the excellency of Christ's 
sacrifice he is eternally satisfied in the goodness and merit 
of it; and that he will never deny him any thing that he 
should ask for at his hands, for his sufferings' sake. For 
this oath doth not only show God's firm resolution to keep 
his part of the covenant, in giving to Christ that which was 
covenanted for by him; but it declareth, that, in the judg- 
ment of God, Christ's blood is able to save any sinner, and 
he will never put stop nor check to his intercession, how 
great soever the sinners be that at any time he shall inter- 
cede for. So that the demonstration is clearer and clearer, 
u He is able to save them to the uttermost that come unio 
God by him, seeing he ever liveth to make intercession for 
them." 

3. This unchangeableness of the priesthood of Christ de- 
pendeth also upon his own life. u This man because he con- 
tinueth ever, hath an unchangeable priesthood." Now, al- 
though perhaps at first much may not appear in this text, 
yet the words that we are upon take their ground from them. 
"This man, because he eontinueth ever, hath an unchange- 
able priesthood. Wheretore I also," that is, by his 
unci, priesthood, "to save them to the uttermost 
that come unto God by him, seeing he ever liveth to make 
into re< Bfl&on for them. 

The life of Christ, then, Is i ground of the lastingness of 
his priesthood, and so a ground of the Balvation of them that 
cninc onto God by him. "We Bhall be saved by his life." 
Wherefore, in another place, this his life is Fpoken of with 



THE NATURE OF CHRIST'S LIFE. 381 

great emphasis, he is made a priest, u not after the law of a 
carnal commandment but after the power of an endless life." 
An endless life is then a powerful thing; and indeed two 
things are very considerable in it, 1. That it is above death, 
and so above him that hath the power of death, the devil. 
2. In that it capacitates him to be the last in his own cause, 
and to have the casting voice. 

We will speak to the first, and for the better setting of it 
forth, we will show what life it is of which the apostle here 
speaks ; and then, how, as to life, it comes to be so advan- 
tageous, both with respect to his office of priesthood, and 
with respect to us. 

(1.) What life is it that is thus the ground of his priest- 
hood ? It is a life taken, — his own life rescued from the 
power of the grave ; a life that we had forfeited, he being 
our surety ; and a life that he recovered again, being the 
captain of our salvation. u I lay down my life (saith he) 
that I may take it again. This commandment have I re- 
ceived of my Father." It is a life then that was once laid 
down as the price of man's redemption, and a life won, 
gained, taken, or recovered again, as the token or true effect 
of the completing, by so dying, that redemption. Where- 
fore, it saith again, " In that he died, he died unto sin 
once ; but in that he liveth, he liveth unto God." He liveth 
as having pleased God by dying for our sins, as having 
merited his life by dying for our sins. Now, if this life of 
his is a life merited and won, by virtue of the death that he 
died (as Acts ii. 24, doth clearly manifest) ; — and if this life 
is the ground of the unchangeableness of this part of his 
priesthood, as we see it is, — then it follows, that this second 
part of his priesthood, which is called here intercession, is 
grounded upon the demonstration of the virtue of his sacrifice, 
which demonstration is his life taken to live again. So then, 
he holds this part of his priesthood, not by virtue of a carnal 
commandment, but by the power of an endless life, — by the 



382 CHRIST A COMPLETE SAVIOUR. 

power of a life rescued from death, and eternally exalted 
above all that anyways would yet assault it. For " Christ 
being raised from the dead dieth no more ; death hath no 
more dominion over him." 

Hence Christ brings in his life (the life that he won to 
himself by his death) to comfort John withal, when he 
fainted under the view of that overcoming glory that he saw 
upon Christ in his vision of him at Patmos. " And he laid 
his right hand upon me (saith he), saying unto me, Fear 
not, I am the first and the last : I am he that liveth ; and 
was dead ; and, behold, I am alive- for evermore, Amen." 
Why should Christ bring in his life to comfort John, if it 
was not a life advantageous to him ? But the advantageous- 
ness of it to John doth lie, not merely in the being of life 
in Christ, but in that it was a life laid down for his sins, and 
a life taken up again for his justification; a life lost to 
ransom him, and a life won to save him. As also the text 
afiirmeth, saying, " He is a able to save to the uttermost 
them that come unto God by him, seeing he ever liveth to 
make intercession for them. 

Again, it is yet more manifest, that Christ's receiving his 
life again, was the death and destruction of the ninny of his 
people. And to manifest that it was so, therefore (after he 
had said, " And, behold, I am alive for ever more, Amen), 
he adds, And have the keys of hell and of death." <I have 
the power over them : I have them under me : I tread them 
down, by being B victor, a conqueror, and one that lias got 
the dominion of life (for he is now the Prince of Life), one 
thai lives for evermore, Amen. 1 Henoe it is said again, 
w be hath abolished death, and brought life and immortality 
to light through the gospel." Ii< 4 bath abolished death by 
his death. By deatb be destroyed him that had the power 
of death, thai is the devil; and brought life — (averyempha- 
tioal expression) — and brought it from whenoe? From 
Qodj who raised him from the dead; and brought it toligJu, 






THE POWER OF CITRIST's LIFE. 383 

to our view and sight, by the word of the truth of the 
gospel. 

So then, the life that he now hath, is a life once laid down 
as the price of our redemption; a life obtained and taken 
to him again as the effect of the merit that was in the laying 
down thereof; a life by the virtue of which death and sin, 
and the curse, are overcome ; and so a life that is above them 
for ever. This is the life that he liveth (namely, this 
meriting, purchasing, victorious life), and that he improveth, 
while he ever so lives, to make intercession for us. 

This life then, is a continual plea and argument with God, 
for them that come to him by Christ, should he make no 
other intercession, but only show to God that he liveth ; 
because his thus living, saith that he has satisfied for the 
sins of them that come unto God by him. It testifies, more- 
over, that those enemies, death, the grave, and hell, are 
overcome by him for them ; because indeed he liveth, and 
hath their keys. But now, add to life — to a life meritorious 
— intercession, or an urging of this meritorious life by way 
of prayer for his, and against all those that seek to destroy 
them (since they themselves also have been already over- 
come by his death), and what an encouraging consideration 
is here for all them that come to God by him, to hope for 
life eternal ! But, 

(2.) Let us speak a word to the second point; namely, 
that his living for ever capacitates him to be last in his own 
cause, and to have the casting voice ; and that is an advan- 
tage next to what is chiefest. 

His cause ! What is his cause, but that the death that 
he died when he was in the world, was, and is, of merit suf- 
ficient to secure all those from hell, or, as the text has it, to 
save them that come unto God by him ; to save them to the 
uttermost ? Now, if this cause be faulty, why doth he live ? 
Yea, he liveth by the power of God, by the power of God 
towards us ; or with a respect to our welfare ; for he liveth 



384 



CHRIST A COMPLETE SAVIOUR. 



to make intercession — intercession against Satan our accuser 
— for us. Besides, he liveth before God, and to God, and 
that after he had given his life a ransom for us. What can 
follow more clearly from this, but that amends was made by 
him for those souls for whose sins he suffered upon the tree ? 
Wherefore, since his Father has given him his life and favor, 
and that after he died for our sins, it cannot be thought but 
that the life he now liveth, is a life that he received as the 
effect of the merit of his passion for us. 

God is just; and yet Christ liveth — and yet Christ liveth 
in heaven ! God is just; and yet Christ our passover liveth 
there, do what our foes can to the contrary ! 

And this note, by the way, that though the design of 
Satan against us, in his laboring continually to accuse us to 
God, and to prevail against our salvation, seems to terminate 
here ; yet indeed it is also laid against the very life of 
Christ, and that his priesthood might be utterly overthrown, 
and in conclusion, that God also might be found unjust, in 
receiving those whose sins have not been satisfied for, and so 
whose souls arc yet under the power of the devil. For he 
that objects against him fur whom Christ intercedes, objects 
against Christ and his merits J and he that objects against 
Christ's intercession, objects against God who has made him 
a priest for ever. Behold you therefore, how the cause of 
God, of Christ, and of the souls that come to God by him, 
are interwoven ! They arc wrapt up in one bottom. Mis- 
chief one, and you mischief all ; overthrow that soul, rind 
you overthrow his intercession \ and overthrow him, and you 
overthrow even him that made him a priest for everl For 
the text is without restriction, "He is able to save to the 
uttermost, them thai oome unto Qod by him." He Baith 

not now and then one, Or sinners Of an inferior rank in sin, 

but them thi to God by him, how great soever their 

transgression clear in that it addeth this clause. 



BECAUSE CIIRIST LIVES ; WE SHALL LIVE. 385 

u to the uttermost." u He is able to save them to the ut- 
termost." 

But if he were not satisfied, why did the King send, yea, 
come and loose him, and let him go free ? Yea, admit him 
into his presence ; yea, make him Lord over all his people, 
and deliver all things into his hand ? 

But he liveth ! he ever liveth, and is admitted to make 
intercession ; yea, is ordained of God so to do ! Therefore, 
he is U able to save to the uttermost them that come unto 
God by him." 

This therefore, that he liveth (seeing he liveth to God 
and his judgment, and in justice is made so to do), is chiefly 
with reference to his life as mediator, for their sakes for 
whom he makes intercession. u He liveth to make interces- 
sion." And in that it is said he liveth ever, what is it but 
that he must live, and outlive all his enemies ? For he must 
live, yea, reign, till all his enemies are put under his feet ! 
Yea, his very intercessions must live till they are all as good 
as dead and gone : for the devil and sin must not live for 
ever, I mean not for ever to accuse. Time is coming when 
due course of law will have an end, and all cavillers will be 
cast over the bar; but then, and after that, Christ our high- 
priest shall live, and so shall his intercessions; yea, and also 
all them for whom he makes intercession, seeing they come 
unto God by him. 

Now, if he lives, and outlives all, and if his intercession 
has the casting voice ; since also he pleadeth in his prayers 
a sufficient merit before a just God, against a lying, mali- 
cious, clamorous, and envious adversary, he must needs carry 
the cause", the cause for himself and his people, to the glory 
of God and their salvation. So then, his life and interces- 
sion must prevail; there can be no withstanding it. Is not 
this then, a demonstration, clear as the sun, that they that 
come to God by him shall be saved, " seeing he ever liveth 
to make intercession for them? ,, 

33 



386 CHRIST A COMPLETE SAVIOUR. 

4. The duration of Christ's intercession, as it is grounded 
upon a covenant betwixt God and him, upon an oath also, 
and upon his life ; so it is grounded upon the validity of his 
merits. This has been promiscuously touched before, but 
since it is an essential to the lastingness of his intercession, 
it will be to the purpose to lay it down by itself. 

Intercession then, I mean Christ's intercession, is, that 
those for whom he died with full intention to save them, 
might be brought into that inheritance which he hath pur- 
chased for them. Now then, his intercession must, as to 
length and breadth, reach no further than his merits. For 
he may not pray for those for whom he died not. Indeed 
if we take in the utmost extent of his death, then we must 
beware. For his death is sufficient to save the whole world; 
but his intercessions are kept within a narrower compass. 
The altar of burnt-offerings was a great deal bigger than the 
altar of incense, which was a figure of Christ's intercession. 
But this, I say, his intercession is for those for whom he 
died, with full intention to save them : wherefore it must be 
grounded upon the validity of his sufferings. And indeed, 
his intercession is nothing else that I know of, but a present- 
ing of what he did in the world for us unto God, and press- 
ing the value of it for our salvation. The blood of sprinkling 
is that which speaketh meritoriously ; it is by the value of 
that, that God measureth out, and givcth unto us grace and 
life eternal; wherefore Christ's intercessions also must be 
ordered and governed by merit. "By his own blood he 
entered into the holy place, having (before by it) obtained 
eternal redemption for us," for our souls. 

Now, if by blood he entered in thither, by blood he must 
also make intercession there. His blood made way for his 
entrance thither, his blood must make way for our entrance 
thither. Though here Again we must beware; for his blood 
did make way for him as priest to intercede, his blood 









INEXHAUSTIBLE VALUE OP CHRIST' S BLOOD. 387 

makes way for us, as for those redeemed by it, that we might 
be saved. 

This then, shows sufficiently the worth of the blood of 
Christ, even his ever living to make intercession for us ; for 
the merit of his blood lasts all the while that he doth, and 
for all them for whom he ever liveth to make intercession. 
precious blood ! lasting merit ! 

Blood must be pleaded in Christ's intercession, because 
of justice — and to stop the mouth of the enemy — and also to 
encourage us to come to God by him. Justice, since that is 
of the essence of God, must concur in the salvation of the 
sinner. But how can that be, since it is said at first, "In 
the day thou eatest thereof, thou shalt surely die j" unless 
a plenary satisfaction be made for sin, to the pleasing of the 
mighty God ? — The enemy also would else never let go his 
objecting against our salvation. — But now God has declared, 
that our salvation is grounded on justice, because merited 
by blood. And though God needed not to have given his 
Son to die for us, that he might save us, and stop the mouth 
of the devil in so doing; yet this way of salvation has done 
both, and so it is declared. " We are justified freely by his 
grace, through the redemption that is in Jesus ; whom God 
hath set forth to be a propitiation through faith in his blood, 
to declare his righteousness for the remission of sins that are 
past ) to declare, I say, at this time his righteousness, that 
he might be just, and the justifier of him that belie veth in 
Jesus. " So then, here is also a ground of intercession, even 
the blood shed for us before. 

And that you may see it yet the more for your comfort, 
God did at Christ's resurrection, to show what a price he 
set upon his blood, bid him ask of him the heathen, and he 
would give him the uttermost parts of the earth for his pos- 
session. His blood then has value enough in it to ground 
intercession upon ; yea, there is more worth in it than 



088 CHRIST A COMPLETE SAVIOUR. 

Christ will plead or improve for men by way of intercession. 
I do not at all doubt but there is virtue enough in the blood 
of Christ, would God Almighty so apply it, to save the souls 
of the whole world. But it is the blood of Christ, his own 
blood, and he may do what he will with his own. It is also 
the blood of God, and he also may restrain its merits, or 
apply it as he sees good. But the coming soul shall find 
and feel the virtue thereof, even the soul that comes to God 
by Christ ; for he is the man concerned in its worth ; and 
Christ ever liveth to make intercession for him. 

Now, seeing the intercession of Christ is grounded upon a 
covenant, an oath, a life, and also upon the validity of his 
merits, it must of necessity be prevalent, and so drive down 
all opposition before it. This therefore is the last part of 
the text, and that which demonstrateth that he that comes 
to God by Christ shall be saved, seeing he ever liveth to 
make intercession for him. 



CHAPTEE VII. 

LESSONS TAUGHT BY THIS PART. 

I HAVE now done what I intend upon this part of the 
subject, when I have drawn a few inferences from this also. 

First, then, hence I infer, that the souls saved by Christ, 
are in themselves in a most deplorable condition. Oh ! what 
ado, as I may say, is there, before one sinner can be eternally 
saved ! Christ must die ; but this is not all. The Spirit of 
grace must be given unto us ; but that is not all. Christ 
must also ever live to make intercession for us ; and as he 
doth this for all, so he doth it for each one. He interceded 
for me before I was born, that I might in time, at the set 
time, come into being : after that he also made intercession 
for me, that I might be kept from hell in the time of my 
unregenerate state, until the time of my call and conversion ; 
yet again he then intercedes, that the work now begun in 
my soul may be perfected, not only to the day of my disso- 
lution, but unto the day of Christ, that is, until he comes to 
judgment. So that as he began to save me before I had 
being, so he will go on to save me when I am dead and 
gone, and will never leave off to save me, until he has set 
me before his face for ever. 

But, I say, what a deplorable condition has our sin put us 
into, that there must be all this ado to save us ! Oh ! how 
hardly is sin got out of the soul, when once it is in ! Blood 
takes away the guilt; inherent grace weakens the force; but 
the grave is the place, at the mouth of which, sin and the 
saved must have a perfect and final parting. Not that the 
grave of itself is of a sin-purging quality, but God will fol- 
low Satan home to his own door (for the grave is the door 

33* (389) 



390 CHRIST A COMPLETE SAVIOUR. 

or gate of hell) and will there, where the devil thought to 
have swallowed us up, even there by the power of his mercy, 
make us, at our coming thence, shine like the sun, and look 
like angels ! Christ all this while ever liveth to make inter- 
cession for us. 

Secondly, Hence also I infer, that as Satan thought he 
struck home at first, (when he polluted our nature, and 
brought our souls to death); so he is marvellously loath to 
lose us, and to suffer his lawful captives now to escape his 
hands. 

He is full of fire against us — full of the fire of malice — as 
is manifest, not only by his first attempt upon our first pa- 
rents, but, behold, when the Deliverer came into the world, 
how he roared ! He sought his death while he was an infant; 
he hated him in his cradle ; he persecuted him while he was 
but a bud and blossom. 

When he was come to riper years, and began to manifest 
his glory, yet, lest the world should be taken with him, how 
politicly did this old serpent, called the devil and Satan, 
work ? He possessed people to think that Christ had a devil, 
and was mad, and a deceiver; that he wrought his miracles 
by magic art, and by Beelzebub; that the prophets spake no- 
thing of him, and that he sought to overthrow the govern- 
ment, which was God's ordinance. And not being contented 
with all this, he pursued him to the death, and could never 
rest until be had spilt his blood upon the ground like water. 
Yea, so insatiable was his malice, that he set the soldiers to 
forge lies about him to t lie denial of his resurrection, and so 
managed that matter, that what they Said has become a stum- 

blinp-block to the Jews to this very day. 

AVhen Jesus vrati ascended to God, and so was out of his 
reach, yet how blI8ily wont Satan about to make war with his 
people! Yea, what horrors ami terrors, what troubles and 
temptations, has God'fl church met with from that day till 
now! Nor is he content with persecutions, and general dis- 



THE LOVE OF CHRIST UNWEARIED. 391 

tress; but, oh! how he doth haunt the spirits of Christians 
with blasphemies and troubles, with darkness and frightful 
fears; sometimes to their distraction, and often to the filling 
the church with outcries. 

Satan's malice is yet in the pursuit; and now his boldness 
will try what it can do with God, either to tempt him to re- 
ject his Son's mediation, or to reject them that come to God 
by him for mercy. And this is one cause among many, 
why Christ ever liveth to make intercession for them that 
come to God by him. For if Satan cannot overthrow; if he 
knows he cannot overthrow them, yet, he cannot forbear but 
vex and perplex them, even as he did their Lord, from the 
day of their conversion to the day of their ascension to 
glory. 

Thirdly, Hence I infer, that the love of Christ to his, is an 
unwearied love (and it must needs be so), an undaunted love, 
and it must needs be so. Who but Jesus Christ would have 
undertaken such a task as the salvation of the sinner is, if 
Jesus Christ had passed us by? It is true which is written 
of him, "He shall- not fail nor be discouraged, till he has 
set judgment in the earth, and the isles shall wait for his 
law." If he had not set his face like a flint, the greatness of 
this work would surely have daunted his mind. 

For do but consider what sin is, from which they must be 
saved. Do but consider what the devil and the curse are 
from which they must be saved. And it will then easily be 
concluded by you, that it is he that full rightly deserveth to 
have his name called "Wonderful," and his love such as 
verily " passeth knowledge." 

Consider again, by what means these souls are saved, even 
with the loss of his life, and together with it, the loss of the 
light of his Father's face. I pass by here, and forbear to 
speak of the matchless contradiction of sinners which he en- 
dured against himself, which could not but be a great grief, 



392 CHRIST A COMPLETE SAVIOUR. 

or as himself doth word it, a breaking of heart unto him; 
but all this did not, could not hinder. 

Join to all this, his everlasting intercession for us, and the 
effectual management thereof with God for us; and withal, 
the infinite number of times that we, by sin, provoke him to 
spue us out of his mouth, instead of interceding for us ; and 
the many times also that his intercession is repeated by the 
repeating of our faults — and this love still passes knowledge, 
and is by us to be wondered at. 

What did, or what doth, the Lord Jesus see in us to be 
at all this care, and pains, and cost to save us? What will 
he get from us by the bargain, but a small pittance of 
thanks and love ? For so it is, and ever will be, when com- 
pared with his matchless and unspeakable love and kindness 
toward us. 

Oh ! how unworthy are we of this love ! How little do 
we think of it ! But most of all, the angels may be aston- 
ished to see how little we are affected with that of it which 
we pretend to know. But neither can this prevail with him, 
to put us out of the scroll in which all the names of them 
are written, for whom he doth make intercession to God. 
Let us cry, ' Grace, grace, unto it !' 

Fourthly, Hence again I infer, that they shall be saved 
that come to God hy Christ, when the devil and sin have 
done what tli< >/ ran to hinder it. 

This is clear, for the strife is now, who shall be Lord of 
all ; whether Satan, the prince of this world, or Christ Je- 
sus the Son of God, — or, which can lay the best claim to 
God's elect; he that produced their .sins against them, or 
he that laid down his heart's blood a price of redemption for 
them. Who then Bhall condemn when Christ has died, and 
doth also make intercession? Stand still, angels I and be- 
hold how the Father divideth the Son a portion with the 
great, and how he divideth the spoil with the strong: "be- 
cause he hath poured out his soul unto death, and was num- 



WHAT THE STRIFE NOW IS. 393 

bered with the transgressors, and did bear the sin of many, 
and made intercession for the transgressors/' 

The grace of God, and blood of Christ, will, before the 
end of the world, make brave work among the sons of men. 
They shall come even to a wonderment, to God by Christ, 
and be saved by a wonderment for Christ's sake. " Behold 
(says the prophet) these shall come from afar; and, lo, these 
from the north, and from the west, and these from the land 
of Sinim."* Behold these, and these, and these shall come; 
and lo, these, and these, and these from the land of Sinim. 
This is to denote the abundance that shall come in to God, 
by Christ, towards the latter end of the world, that is, when 
Antichrist is gone to bed in the side of the pit's mouth. 
Then shall the nations come in and be saved, and shall walk 
in the light of the Lord. 

But, I say, what encouragement would there be for sin- 
ners thus to do, if the Lord Jesus, by his intercession, were 
not able to save, even to the uttermost, them that came unto 
God by him ? 

Fifthly, Hence again, I infer, that here is ground for con- 
fidence to them that come to God by CJirist. Confidence to 
the end becomes us who have such a high priest, such 
an intercessor as Jesus Christ. Who, by doubting, would 
dishonor such a Jesus, that all the devils in hell cannot dis- 
courage by all their wiles ? He is a tried stone, he is a sure 
foundation. A man may confidently venture his soul in his 
hand, and not fear but he will bring him safe home. Ability, 
love to the person, and faithfulness to trust committed to 
him, will do all; and all these are with infinite fulness in 
him. He has been a Saviour near six thousand years 
already; two thousand before the law, two thousand in time 

* The " land of Sinim" is now generally understood to be China. It contains one 
third of the population of the globe, and is now just opened to the gospel of Christ. 
How would Bunyan have rejoiced to see our day, and take part in the Missionary 
Enterprise ! Bat his published works shall help the good cause on. — J. N. B. 



394 CHRIST A COMPLETE SAVIOUR. 

of the law, besides the many hundred years that he has in 
his flesh above continued to make intercession for them that 
come unto God by him. Yet the day is yet to come, yea, will 
never come, that he can be charged with any fault or neglect 
of the salvation of any of them that at any time have come 
unto God by him. What ground then is here for confidence 
that Christ will make a good end with me, since I come 
unto God by him, and since he ever liveth to make interces- 
sion for me ! Let me then honor him, I say, by setting on 
his head the crown of his undertakings for me ; by believing 
that he is able to save me, even to the uttermost, seeing he 
ever liveth to make intercession for me. 

Sixthly, Hence also I infer, that Christ ought to bear 
and wear the glory of our salvation for ever. He has done 
it, he has wrought it out. " Give unto the Lord, ye 
kindreds of the people, give unto the Lord glory and strength." 
Do not sacrifice to your own inventions; do not give glory 
to the work of your own hands. Your reformations, your 
works, your good deeds, and all the glory of your doing, 
cast them at the feet of this high priest and confess the glory 
belongs unto him. "Worthy is the Lamb that was slain to 
receive power, and riches, and wisdom, and strength, and 
honor, and glory, and blessing." " And they shall hang 
upon him all the glory of his Father's house; the offspring 
and the issue; all vessels of small quantity, from the vessels 
of cups, even to all the vessels of flagons." Oh ! the work 
of our redemption by Christ is such, as wanteth not provoca- 
tion to osj to bless and praise him. Glorify him, then, in your 
body and in your souls, who has bought you with a price, 
and glorify God and the Father by him. 



CHAPTER VIII. 

the use: concluding exhortations. 

I come now to make some use of this discourse on the effi- 
cacy of Christ's Intercession : And, 

First, Let me exhort you to the study of this, as of the 
other truths of our Lord Jesus. The priestly office of 
Christ is the first and great thing that is presented to us in 
the gospel; namely, how that he died for our sins, and gave 
himself to the cross, that the blessing of Abraham might 
come upon us through him. But now because this priestly 
office of his is divided into two parts; and because one of 
them, namely, this of his intercession, is accomplished for 
us within the veil; therefore (as we say among men, "Out 
of sight, out of mind") he is too much as to this forgotten 
by us. We satisfy ourselves with the slaying of the sacri- 
fice; we look not enough after our Aaron as he goes into 
the holiest, there to sprinkle the mercy-seat with blood upon 
our account. 

God forbid that the least syllable of what I say should be 
intended by me, or construed by others, as if I sought to 
diminish the price paid by Christ for our redemption in this 
world. But since his dying is his laying down his price, 
and his intercession the urging and managing the worthiness 
of it in the presence of God against Satan, there is glory to 
be found therein, and we should look after him into the holy 
place. 

The second part of the work of the high priest under the 
law had great glory and sanctity put upon it, forasmuch as 
the holy garments were provided for him to officiate in within 
the veil; also it was there that the altar stood on which he 

(395) 



396 CHRIST A COMPLETE SAVIOUR. 

offered incense. There was the mercy-seat. And there also 
were the cherubims of glory, which were figures of the 
angels, that love to be continually looking and prying into 
the management of this second part of the priesthood of 
Christ in the presence of God. For although themselves 
are not the persons so immediately concerned therein as we. 
yet the management of it, I say, is with so much grace, and 
glory, and wisdom, and effectualness, that it is a heaven to 
the angels to see it. Oh ! to enjoy the odorous scent, and 
sweet memorial, and heart-refreshing perfumes that ascend 
continually from the mercy-seat to the place where God is, 
and also to behold how effectual it is to the end for which it 
is designed, is glorious; and he that is not somewhat led 
into this by the grace of God, there is a great thing lacking 
to his faith, and he misseth of many a sweet bit that he might 
otherwise enjoy. 

Wherefore, I say, be exhorted to the study of this part 
of Christ's work in the managing of our salvation for us. 
And the ceremonies of the law may be a great help to you 
as to this ; for though they be out of use now as to practice, 
yet the signification of them is rich, and that from which 
many believers of the gospel have got much. Wherefore I 
advise you that you read the five books of Moses often ; yea 
read, and read again, and do not despair of help to understand 
something of the will and mind of God therein, though you 
think they are fast locked up from you. Neither trouble 
your heads though you have not commentaries and exposi- 
tions; pray and read, and pray and read; for a little from 
God is better than a great deal from men; also what is from 
nun is uncertain, and is often lost and tumbled over and 
over by men, but what is from God is fixed as a nail in a 
sure place. I know there are times of temptation; but I 
speak now as to the common course of Christianity. There 
is nothing that so abides with us, as what WO receive from 
Godj and the reasons why Christians at this day are at such 



EXHORTATION TO DILIGENT IMPROVEMENT. 397 

a loss, as to some things, is because they are content with 
what comes from men's mouths, without searching and 
kneeling before God, to know of him the truth of things. 
Things that we receive at God's hand, come to us as things 
from the minting house; though old in themselves, yet new 
to us, if they come to us with the smell of heaven upon 
them. 

I speak not this because I would have people despise their 
ministers; but to show that there is now a-days so much 
idleness among professors, as hinders them from a diligent 
search after things, and makes them take up short of that 
that is sealed by the Spirit of testimony to the conscience. 
Witness the great decays at this day among us, and the 
strange revolting from truth once professed by us. 

Secondly, As I would press you to an earnest study and 
search after this great truth, so I would press you to a dili- 
gent improvement of it to yourselves, and others. To know 
truth for knowledge' sake, is short of a gracious disposition 
of soul ; and to communicate truth out of a desire of praise 
and vain-glory for so doing, is also a swerving from godly 
simplicity; but to improve what I know, for the good of 
myself and others, is true Christianity indeed. 

Now, truths received may be improved with respect to 
myself and others, and that several ways. 

1. To myself, when I search after the power that belongs 
to those notions that I have received of truth. There 
belongs to every true notion of truth a power. The notion 
is the shell ; the power, the kernel and life. Without this 
last, truth doth me no good, nor those to whom I communi- 
cate it. Hence Paul said to the Corinthians, " When I 
come to you again, I will not know the speech of them that 
are puffed up, but the power. For the kingdom of God is 
not in word, but in power." Search then, after the power 
of what thou knowest; for it is the power that will do thee 
good. Now, this will not be got but by earnest prayer, and 

34 



398 cnmsT a complete saviour. 

much attending upon God. Also thy heart must not be 
stuffed with cumbering cares of this world; for they are of 
a choking nature. 

Take heed, moreover, of slighting that little that thou 
hast. A good improvement of a little is the way to make 
that little thrive ; and the way to obtain additions thereto. 
" He that is faithful in that which is least, is faithful also 
in much : and he that is unjust in the least, is unjust also 
in much." 

2. Improve them to others; and that by laboring to instil 
them into their hearts by good and wholesome words, pre- 
senting all to them with the authority of the scriptures. 
Labor also to enforce those instillings on them, by showing 
them by thy life, the peace they bring, and the glorious 
effects that they have upon thy soul. 

Lastly, Let this doctrine give thee boldness to come to God. 
Shall Jesus Christ be interceding in heaven ? then, be 
thou a praying man on earth ; yea, take courage to pray. 
Think thus with thyself, 'I go to God — to God before whose 
throne the Lord Jesus is ready to hand my petitions to him ; 
yea, he ever lives to make intercession for me.' This is a 
great encouragement to come to God by prayers and sup- 
plications for ourselves, and by intercessions for our families, 
our neighbors, and enemies. Farewell. 



THE NEW BIftTH. 

BUNYAN'S LAST SERMON: 

PREACHED IN LONDON, JULY, 1688. 



WHICH WERE BORN, NOT OF BLOOD, NOR OF THE WILL OF THE FLESH, NOR OF THE WILL 

of man, but of god.— John i. 13. 

These words have a dependence on what goes before, and 
therefore I must direct you to it for the right understanding 
of them. You have it thus : " He (Christ) came unto his 
own, and his own received him not. But as many as re- 
ceived him, to them gave he power to become the sons of 
God, even to them that believe on his name : which were 
born, not of blood, nor of the will of the flesh, nor of the 
will of man, but of God." 

In the words before us, you have two things. 1. Some 
of Christ's own nation rejecting him when he offered him- 
self to them. 2. Others of his own receiving him, and 
making him welcome. Those that reject him, he also passes 
by; but those "that receive him, he gives them power to be- 
come the sons of God." Now, lest any one should look upon 
it as good luck or fortune, he says, a They were born, not 
of blood, nor of the will of the flesh, nor of the will of man, 
but of God." They that did not receive him, were only 
born of flesh and blood; but those that did receive him, 
they that receive the doctrine of Christ with a vehement de- 
sire, they have God to their father. 

(399) 



400 THE NEW BIRTII. 

I. The Origin of the New Birth. " Not of blood," &c. 

1. I'll show you what he means by blood. They that be- 
lieve are born to it, as an heir is to an inheritance; they are 
born of God, not of flesh, nor of the will of man, but of 
God. Not of blood, that is, not by generation, not born to 
the kingdom of heaven by the flesh; not because I am the 
son of a godly man or woman. That is meant by blood. (Acts 
xvii. 26.) " He hath made of one blood all nations. " But 
when he says here, "Not of blood/' he also rejects all carnal 
privileges they did boast of. They boasted they were Abra- 
ham's seed : "No, no," says he, "it is not of blood. ' Think 
not to say you have Abraham to your father/ " You must be 
born of God, if you go to the kingdom of heaven. 

2. "Nor of the will of the flesh:" What must we under- 
stand by that? It is taken often for those vehement incli- 
nations that are in man, to all manner of looseness; "fulfill- 
ing the desires of the flesh." But that must not be under- 
stood here. Men are not made the children of God by 
fulfilling their lustful desires. It must be understood here 
in the best sense. There is not only in carnal men a will to 
be vile, but there is in them a will to be saved also, a will 
to go to heaven also. But this will not do : it will not pri- 
vilege a man in the things of the kingdom of God. Natural 
desires after the things of another world, are not an argu- 
ment to prove a man shall go to heaven whenever he dies. I 
am not a free-wilier, I do abhor it, yet there is not the wick- 
edest man, but he desires some time or other to be saved; 
he will read some time or other, or it may be, pray; but this 
will Dot do, " It is not in him that wills, nor in him that 
runs, but in God thai Bhows mercy;" there is willing and 
running, and yel to no purpose. Rom. ix. 16. " Israel which 
followed after the law of righteousness have nol obtained 

it." Here L do not understand, as if the apostle had denied 

a virtuous course of lit'*' to be the way to heaven; but that a 
man without grace, though he have natural gifts, yet he 



THE TRUE SOURCE OF FAITH. 401 

shall not obtain privilege to go to heaven, and be a son of 
God. Though a man without grace may have a will to be 
saved, yet he cannot have that will in God's way; nature can- 
not know any thing but the things of nature; the things of 
God knows no man, but by the Spirit of God. Unless the 
Spirit of God be in you, it will leave you on this side the 
gates of heaven. 

3. "Not of blood, nor of the will of the flesh, nor of the 
will of man, but of God." It may be some may have a 
will, a desire that Ishmael may be saved ; know this, it will 
not save thy child. If it was of our will, I would have you all 
go to heaven. How many are there in the world that pray for 
their children, and cry, and are ready to die for them, and all 
this will not do? God's will is the rule of all. It is only 
through Jesus Christ. " Which were born not of flesh, nor 
of the will of man, but of God." Now I come to the 
doctrine. 

Men that believe in Jesus Christ to the effectual 

RECEIVING. OF JESUS CHRIST, ARE BORN TO IT. He does 

not say they shall be born to it, but they are born to it. A 
man is born of God unto God, and the things of God, before 
he receives Christ to eternal salvation. " Except a man be 
born again he cannot see the kingdom of God." Now un- 
less he be born of God he cannot see it. Suppose the king- 
dom of God be what it will, he cannot see it before he be 
begotten of God; suppose it be the gospel, he cannot see it 
before he be brought into a state of regeneration; believing 
is the consequence of the new birth: "Not of blood, nor of 
the will of man, but of God." 

II. I will give you a clear description of this New Birth 
under a similitude or two : — A child before it be born into 
the world is in the dark dungeon of its mother's womb; so 
a child of God before he be born again is in the dark dun- 
geon of sin, and sees nothing of the kingdom of God. There- 

34* 



402 THE NEW BIRTH. 

fore it is called a new birth. The same soul has love one way 
in its carnal condition, another way when it is born again. 

As it is compared to a birth, resembling a child in his 
mother's womb; so it is compared to a man being raised out 
of the grave; and to be born again, is the same as to be 
raised out of the grave of sin — " Awake thou that sleepest, 
and arise from the dead, and Christ shall give thee light." 
To be raised from the grave of sin, is by a figure to be be- 
gotten and born. There is a famous instance of Christ: He 
is " the first-begotten from the dead," (Rev. i. 5;) he is "the 
first-born from the dead," unto which our regeneration allud- 
eth, that is, if you be born again by seeing those things that 
are above. Then there is a similitude betwixt Christ's resur- 
rection and the new birth. "Which were born," which were 
restored out of this dark world, and translated out of the 
kingdom of this dark world into the kingdom of his dear 
Son. This makes us live a new life; this is to be born again. 
As he that is delivered from the mother's womb, it is by the 
help of the mother; so he that is born of God, it is by the 
Spirit of God. 

III. I must give you a few consequences of a New Birth. 

1. A child you know is incident to cry as soon as it comes 
into the world; for if there be no noise, they say it is dead. 
You that are called born of God, and Christians, if you be not 
oners, there is no spiritual life in you; if you be born of 
God, you arc crying ones; as soon as he has raised yon out 
of the dark dungeon of sin, you cannot but cry to God, 
"What must I do to be saved?" As soon as ever God had 
tonohed the jailer he cries out, "Men and brethren what 
musl I do to be Baved?" Ohl how many prayerlees pro- 

ora arc therein London, thai never pray? Coffee-houses 
will not let yon pnty, trades will not let you pray, looking- 
glasses will not let you pray; hut if you were horn of God, 
you would. 

2. It is not only natural for a child to cry, but it must 



EFFECT AND EVIDENCES. 403 

crave the breast, it cannot live without the breast. There- 
fore Peter makes it the true trial of a new-born babe. The 
new-born babe desires the sincere milk of the word, that he 
may grow thereby ) if you be born of God, make it manifest 
by desiring the breast of God. Do you long for the milk 
of the promises? A man lives one way when he is in the 
world, another way when he is brought unto Jesus Christ. 
So Isaiah: "They shall suck and be satisfied, with the 
breasts of consolation." If you be born again, there is no 
satisfaction until you get the milk of God's word into your 
souls. Isa. lxvi. 11. what is a promise of God to a car- 
nal man ! a harlot's song, it may be, is more sweet to him. 
But if you be born again you cannot live without the milk 
of God's word. What is a woman's breast to a horse? But 
what is it to a child? there is its comfort night and day. 
how loath are they it should be taken from them ! Mind- 
ing heavenly things, says a carnal man, is but vanity, but 
to a child of God, there is his comfort. 

3. A child that is newly born, if it have not other com- 
forts to keep it warm, than it had in its mother's womb, 
dies ; it must have something got for its succor. So at his 
birth Christ had swaddling clothes prepared for him. So 
those that are born again, must have some promise of Christ 
to keep them alive. Those that are in a carnal state, warm 
themselves with other things; but those that are born 
again, cannot live without some promise of Christ to keep 
them alive, as he did the poor infant in Ezekiel xvi. " I 
have covered thee with embroidered gold." When women 
are with child, what fine things will they prepare for their 
child ! but what fine things has Christ prepared to wrap 
all in that are born again ! what wrappings of gold has 
Christ prepared for all that are born again ! Women will 
dress their children, that every one may see them, how fine 
they are. So he says in Ezek. xvi. 11, "I decked thee 
also with ornaments, and I put bracelets upon thine hands, 



404 THE NEW BIRTH. 

and a chain on thy neck, and I put a jewel on thy forehead, 
and earrings in thine ears, and a beautiful crown upon 
thine head;" and he adds in the 13th verse, " Thou didst 
prosper to a kingdom." This is to set out nothing in the 
world; but the righteousness of Christ and the graces of 
the Spirit, without which a new born babe cannot live. 
They perish unless they have the golden righteousness of 
Christ. 

4. A child when it is born, is nursed in its mother's lap. 
The mother takes great delight to have that which will be 
for its comfort. So it is with God's children ; they shall be 
kept on his knee (Isa. lxvi. 11), they shall " suck and be 
satisfied with the breasts of consolations." Again, verse 
13th. " As one whom his mother comforteth, so will I com- 
fort you." There is a similitude in these things that nobody 
knows of, but those that are born again. 

5. There is usually some similitude betwixt the father 
and the child ; it may be the child looks like its father. So 
those that are born again have a new similitude, they have 
the image of Jesus Christ. Gal. iv. Every one that is born 
of God, has something of the features of heaven upon him. 
Men love those children that arc likcst them, most usually; 
so does God his children, therefore they are called the 
children of God: but others do not look like him; there- 
fore they arc called Sodomites. Christ describes children 
of the devil by their features; the children of the devil, his 
works they will do. All works of unrighteousness, art the 

devil's works. Tf you are earthly, you hare borne the 

image of the earthly, if heavenly, you have borne the image 
of the heavenly. 

6. When a man has a child, ho trains him Up to his own 

liking; "they have learned the custom of their father's 
house. 11 So those that are born of Grod, have learned the 

custom of the true church of Gk)d ; there they learn to 

cry, "My Father and my God." They are brought up in 



USE OF SELF EXAMINATION. 405 

God's house; they learn the method and form of God's 
house, for regulating their lives in this world. 

7. Children ! it is natural for them to depend upon their 
father for what they want. If they want a pair of shoes, they 
go and tell him ; if they want bread, they go and tell him. 
So should the children of God do. Do you want spiritual 
bread ? go tell God of it. Do you want strength of grace ? 
ask it of God. Do you want strength against Satan's 
temptations ? go and tell God of it. When the devil tempts 
you, run home and tell your heavenly Father ; go pour out 
your complaints to God. This also is natural to children; 
if any wrong them, they go and tell their father; so do 
those that are born of God, when they meet with tempta- 
tions, go and tell God of them. 

The first use of the subject is this ; to make a strict 
inquiry, whether you be born of God or not. Examine by 
those things I laid down before, of a child of nature, and a 
child of grace. Are you brought out of the dark dungeon 
of this world into Christ? Have you learned to cry "My 
Father ?" "And I said, thou shalt call me thy Father." 
Jer. iii. 16. All God's children are criers. Cannot you be 
quiet without you have your fill of the milk of God's word ? 
Cannot you be satisfied without you have peace with God ? 
Pray you consider it, and be serious with yourselves. If you 
have not these marks, you will fall short of the kingdom of 
God, you shall never have an interest there ; there is no 
intruding: they will say, "Lord, Lord, open to us;" and 
he will say, "I know you not." 

2. No child of God, no heavenly inheritance. We some- 
times give something to those that are not our children, but 
not our lands. do not flatter yourselves with a portion 
among the sons, unless you live like sons. When we see a 
king's son play with a beggar, this is unbecoming. So if 
you be the king's children, live like the king's children; if 
you be risen with Christ, set your affections on things above, 



406 THE NEW BIRTH. 

and not on things below. "When you come together, talk 
of what your Father has promised you. You should all love 
your Father's will, and be content, and pleased with the 
exercises you meet with in the world. 

3. If you are children of God, live together lovingly; if 
the world quarrel with you, it is no matter ; but it is sad if 
you quarrel together. If this be amongst you, it's a sign 
of ill breeding • it is not according to rules you have in the 
word of God. Dost thou see a soul that has the image of 
God in him ? love him, love him ; say, i this man and I 
must go to heaven one day/ Serve one another, do good 
for one another, and if any wrong you, pray to God to right 
you ; and love the brotherhood. 

Lastly, If you be the children of God, learn that lesson, 
u Gird up the loins of your mind as obedient children, not 
fashioning yourselves according to your former conversation, 
but be ye holy in all manner of conversation." Consider 
that the holy God is your Father, and let this oblige you to 
live like the children of God, that you may look your 
Father in the face with comfort another day. 



THE END. 



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